Tag Archives: data maps

Where Do I Go?

As if doing an asana into a terrain-view surface of Kathmandu, or leaning too forward into a map screen to place his head into its tiles, a sportily dressed male icon in the Antipodes Map plunges across the map to its other side.  The imagined transit through rendered topography seems noteworthy of an alienated relation to place, despite the proliferation of toponyms on the surface of a screen.  Although the site is dated, the avatar is an emblem of the reduced interactivity on offer in most web-based maps, and something like a prisoner in the platform that he was intended to promote, and the poverty of how we use coordinates as a way to organize screen-based maps that remove from cartography from an art and perhaps–more seriously–the observer from the map.  At a time when the world demands more detailed observation and scrutiny–and Donald Trump proposes not only to do less to slow climate change, but give broad profiles to climate change deniers in his incoming administration, the importance of mapping climate change seems likely to be curtailed, in ways that raise the danger of an alienation from map-based inquiry.  At at time when we need something stiff to take our mind off what’s going on, the teasing use of the map in the  Antipodes Map seems almost an emblem of uncertainty.

For the staid Google Maps platform, despite its richness in place-names, hardly suggests the landscape of where you would end up in the world.  The platform maps the location where you would suddenly re-emerge by showing its antipodal counterparts of any location on a map screen.  But the illusion of hexadecimal accuracy conceals the maps generated from a toponym could in fact be located most anywhere:  the map is impoverished of meaning.  If the icon exists in almost comic way, it suggests the seriously diminished expectations of a map and their expanded claims for trust in their certainty, the website creates non-utilitarian maps, stripped of any navigational use of actual way-finding, that make one feel the slippery epistemic consequences of one’s remove from a globe.  Indeed, it makes one wonder if the embrace of such a platform suggests an endemic alienation from the local against which we seem condemned to struggle.  The figure in the map is almost something of an emblem for the “end of the map,” and the consequences of the adoption and diffusion of platforms of impoverished interactivity. Even in an age where expanding abilities of interactivity have redefined video games, musical composition and screen use, why is the map with such lowered expectations?  There seems to be a clear sense of removing attaching narrative coherence to its form, despite its hugely rich narrative possibilities.

The algorithms underlying the Antipodes Map are simple.  They playfully promise the possibility of re-emerging on the “other side of the world” in ways that suggest the remove of the globe from our geographic unconscious.  Provided for an audience of bored armchair travelers from bored office-workers  to zoned-out insomniacs, the paired maps of antipodal locations claim to be about place, but suggest the remove of the viewer from their content.  This is partly because the rather sterile landscape is stripped of any use for navigating or sense of orientation, and its remove from the operations for travel that the map actually presents–stripped of much sense of the local or the spatial, it is as if the map were a way to play with spatial travel, so compelling that it might substitute for geographic knowledge, so removed is it from much any sense of actual presence with which a viewer can interact.  In a sort of caricature of an online map, it is a low-tech cartographic formulation of place that seems to expose the consequences of our increasing remove from a world of tangible paper maps.  Indeed, the easy generation of misleading mapping at such an extreme cognitive remove may not only perpetuate the sense of global chaos that Donald Trump purveyed with such success, but the misreading of the voting landscape that made his election so much of a surprise.  The comic image of burying one’s head in a map certainly gains added resonance after the 2016 general election for President of the United States as an allegory about the costs the alienating viewers from place whose tiles are stripped of scale and cleansed of much local detail.

 

Different Scales antipodes.png

 

Although it’s difficult to take full stock of the diminished role of the globe in daily life, the limited presence of a relation to place or spatial differences that is perpetuated in the Antipodes Map seem particularly acute for the problematic question of how we map “place” today.  In an era when we increasingly stitch together georectified satellite images of the globe, bemoaning an absence of coordinates may seem hopelessly antiquated–but the problematic meaning of “place” in a globalized economy seems mirrored in the dislocated sense of place that is present and perpetuated in many overly schematic maps–and the difficulty to mediate place, or to tell an effective narrative about place in the set of GIS tools that are available in most web-maps, whose terrain view backgrounds hint strongly at homogeneity.  The increased slipperiness of grasping place in the raster tiles of a slippy map seems to inflect the level of trust that the modeling of electoral projections sustained this past month, and a failure to register the declining numbers of voters in the map echoes the sense of banality in the maps’ properties–and their remove from telling non-generic stories about place.  The troubling absence of a road map for the future may even increasingly make us come to yearn for the tangibility and stability of the maps to which many have said farewell.

 

1.  It is more than somewhat ironic in an age of increasing border controls and confinement that the Google Maps engine provides an almost entirely notional relation to place in how the Antipodes Map.  For the website, which employs maps as a sort of device, takes advantage of online mapping to create an image of antipodal points of any “place,” promising to help users to “tunnel to the other side of the world”–showcasing a virtual escape from the more densely inhabited regions of the earth to that uninhabited region through to an antipodal point in the Indian Ocean, in the image of someone in a pose ever so slightly resembling downward dog, but with their head immersed in a map’s face, as if entering the sea of map data to re-emerge, mermaid like, off the coast of Australia–the very region once described as the Antipodes.

But despite the antithetical or oppositional nation of the Antipodes–or the firm belief in an artistic localism the Antipodean Manifesto advocated in 1959, proclaiming “Dada is as dead as the dodo and it is time to bury this antique hobby-horse“–place is not that clearly differentiated in a website that constructs antipodal relations generated by adding 180 to latitude and a negative sign to longitude is as almost sterile as its flat base map.  With brio, the Melbourne-basd artists who launched the Antipodean Manifesto asserted it “only natural that we should see and experience nature differently in some degree from the artists of the northern hemisphere,” against the ascendancy of American abstract expressionism, with a flourish of place-based common sense; yet the local is lost in the diversionary algorithms for imaging complementary cartographies of geographic location that are less rooted in place, than seem to aspire to transcend it.

 

Antipodes.png

 

As much as doing downward dog on the slippery surface of a slippy map, the figure in the map seems almost to bow to the authority of geolocation in the web-based map that almost says goodbye to the relation of the viewer and the map.

In an age that increasingly seems to pride itself as existing “after maps,” the website offers the metastasis of a form of mapping, fitting for an age when we are tracked in web maps,  but maps have ceased to exist as objects with their own formal properties.  It’s almost fitting how the Antipodes Map website provides viewers with an opportunity for cartographical interface maps from any place concretely render the sense of how geolocated maps exist in our heads–in fact, so immersed in maps are we that we rarely can resurface near the international dateline off the coast of New Zealand.  The cartographical fantasia that’s engineered on the old-fashioned webmaps of the website is emblematic of the loss of the globe, however–it recalls the paradoxes of imagining travel without a physical map:  we don’t travel in maps, perhaps because we are already in them.  In an age that both is inundated by maps, and lacks them, the screen cartoonishly absorbs the spectator viewing the map’s content, with a half-hearted attempt at irony at placing you next to the International Date Line in danger of being attacked by sharks.  The sense of impending danger might exist almost anywhere, given the multiple narratives that might be hung atop the awfully opaque surface of a Google Map.

 

rome-to-antipodes-near-new-zealand

 

Although the stitching together of images would be impossible without coordinate systems, they are sublimated in most satellite imagery and web maps, which exist with hidden coordinates, recently reborn in an age of digitized mapping forms as the UTM.  The gridded lines that once guided readership and visual attention to some degree, as well as explaining the nature of the transformation, have receded into the background as a layer beneath their surface, tacitly accepted, not part of the map’s surface and without any deictic function of indicating place–as if we don’t need them any more to read the map’s surface or place locations; the map has gained a formal coherence as a picture plane.

The absence of indication or reference points remind one of the wonderfully cloud-free satellite mosaics of Planet Labs, which balance spatial precision with the “accuracy” of the visual georectification within a coordinate system, but it has recently receded entirely, as the coordinates have vanished and disappeared as indices.  Terrestrial coordinates are the conspicuous absence we rarely take stock of in our web maps as most cartographers fit satellite maps into most any mapping matrix as a base map– stitched together as a mosaic of pixellated forms to provide a disembodied relation to a virtual landscape, whose rendering assembles a place for us in a weirdly disconcerting cartographical pastiche.

 

Laos Spatially accurate.png“Laos,” Planet Labs

 

The coherence of this map is of course predominantly pictorial, with far less premium placed on the projection.  With so many models for achieving smoothness in what now are called maps, programs for georectification take the place of base-lines, as the assembly of maps take their reference from LandSat, stitching together a mosaic that adjusts for any photographic distortions, warping each pixel to terrestrial curvature to create a coherent image seems as if it is completely removed from geographical coordinates–which are banished to tacit signs, as if relics of a past relation to a map’s face.

Because of this, the suddenly unexpected prominence that the system of coordinates gain again, as if in a return of the repressed, is so surprising in the somewhat outdated Antipodes Map.  While the website streams Google Earth locations in familiar tiled map imagery, the hidden use of a system of coordinates is its central and animating conceit.   As in the header to this post, the engine of the Antipodes Map bears out its the promise to match any location to its antipodal location,  as if suddenly pairing any screen map with its counterpart as if in a cartographically-enhanced ADD by playfully juxtaposing any place on the globe with its antipode in a semantically bizarre visualization map-engagement–

 

aleppo-antipodal

 

–that is an illustration, perhaps, that the map exists in your head.

But the Antipodes Map seems to render the flexibility with which map data has come to  supersede maps in somewhat accurate ways.  It’s no surprise, perhaps, that in our map-inundated era, Gary Johnson was left confounded by questions of what “Aleppo” was–a sausage?  a fashion statement?  something a President is expected to handle?–almost exasperated for lack of context to place the place-name.  Are we all in danger of finding ourselves increasingly lost in the opaque surface of maps?  We may be faced by a limited range of stories able to be attached to or hang around place, as place-names are situated abundantly in generic landscapes with few clear claims for their physical actuality, or to the stability of place.

 

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2.  The on-line viewer of the Antipodes Map is cartographically rendered as lost in the map or as entering the surface in which he takes refuge–as if to invite the viewer to enter through its surface to arrive at a location’s terrestrial antipode.  It is an easy slight of hand but a bizarre semiotic conflation that seems to perpetuate the illusion of frictionless travel web maps allow:  the instant generation of map situating the viewer on the corresponding point on the other hemisphere echoes an image of global inter-connectedness that the constraints of a web-map don’t allow it to ever provide.  We indeed seem to fall into our screens, or into the terrain-view base maps that they generate, in the Antipodes Map website, that has revived the life of an early modern or medieval geographic concept of the weighted harmony of the place of landmasses or continents on the globe to provide a diverting disorientation to the world as viewed by Web Mercator, our current de facto default for imagining indexed tools of spatial reference on coordinates, for lack of a globe.

 

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Despite the considerable analytic benefits of slicing up the continent and country into differently sized map tiles, the maps that cannily re-segment the country into units may have led to a lack of clarity in much of the nation for what it meant to pursue votes–no doubt complicated by the overdetermined distribution of votes, and the nature of turn-out, and the range of local policies of voting were so systematically altered over years.

To return to the Antipodes Map, the inspiration of this post, the website has the odd quality of defining place in a post-cartographical world, dispensing with the map to organize a sense of place independently from a map’s legends, words, or narratives, as if it was a readymade version of truth, to whose authority viewers enjoyed a largely passive relation, and whose immateriality contains some disorienting features of its own.

 

OpenStreetMap_homepage.pngOpen Street Map

 

3.  One cannot but worry deeply that the absence of material coherence has quite recently resurfaced in the U.S. Presidential campaign of Hillary Clinton.  The apparent failure to plan a pragmatic strategy to win the electoral college for Hillary Clinton’s campaign, as we replay its narrative and promise within our heads in an attempt to grasp where we might have gone–or just went–so sadly wrong.  Despite the reassurance for which we turned repeatedly to political forecasts, the poor prognosticative value endemic to most all data projections that were produced during the final months of the campaign almost removed us more than oriented us to the political problems of the country.  Even if we almost didn’t grasp what happened, the problem of missing the people behind the numbers–or somehow seeming to describe the electorate, not wanting to look at the voters, the maps produced now seem to betray the inherent fraudulence of any such forecasting as an exact art, and the dangers of their analogies as forecasts to the weather or competitive ports– without looking at the margin of error or fate of the undecided, fetishizing figures rather than issues, led analysts to endow a misleading degree of solidity in the opinion poll maps.

Whether due to a lack of clear messaging by the candidate, or of just being outclassed by another storyline, something just seems to have been not visible or escaped detection– despite the reliance of the highly talented Clinton team electoral maps and big data.  For if data was ostensibly what Clinton’s team so relentlessly pursued, one can’t but worry that some did so, somehow, without looking that closely at the landscape and realities that lay beneath it.  Buoyed by expectations for higher voter turn-out and far greater voter interest, the attention to advertising markets on unreadable territories somehow increased.  Why, one wonders, even during its final weeks, rather paradoxically pursued advertising markets so aggressively it took its eyes off of the “electoral map” of voters, to shape its strategy out of ideal aspirations for arriving at a political consensus that seemed in reach in Ohio, North Carolina, and Florida, as well as Arizona.  What were the reasons for selecting as the major markets for television advertising states she didn’t need to win, and directing precious resources in a quest that seems now, with the benefit of retrospect, most misguided.  For in focussing on them, her campaign seemed to ignore votes in Wisconsin, Michigan, and almost Pennsylvania–and the important down-ballot priorities in those states–maybe taking for granted their historical support for a Democratic candidate as able to survive without active cultivation–in ways that were almost, incredibly, oblivious to a landscape defined by increasing voting restrictions.

 

VRA restrictions.png

States Implementing New Voting Restrctions in the 2016 Presidential Election

 

One fears that by being egged on by a data-driven optimism, inspiring a last-minute appeals to the all-but-out-of reach, the disturbing allocation of resources seems a particularly dangerous error, unwisely hoping for a victory across an east coast time zone for viewing audiences on the nightly news  on election night, or enticed by the elusive promise of a broad victory, which in retrospect seems so very self-indulgent, or at least misguided by the overselling of the precision in models of voting, and ignoring just how many wait until deciding how to cast their vote, especially when 12 percent of the electorate claims being undecided, but broke late for Trump in ways that invalidate any security in polls-based prognostications as a guide on where to place your money.

For in failing to defend bread and butter of the Democratic party the Democrats may have crashed the ship of state atop the rocky symbolic politics of a general election.  During a campaign that became increasingly unhinged from policy questions, and waged by vicious but misleading ads insinuating outright criminality but fixated on soundbites–Build the Wall!; Drain the Swamp!; End NAFTA!–slogans seem designed to boost voters energy but distract attention from actual economic issues and global dangers or disequilibria.  The consequence of Democrats saturating certain markets, buoyed by what we now see as unreliable polls, has resulted in the increasing sense of uncertainty that now afflicts the world, even if they may have seemed to make so much sense as a guide to saturate selective media markets–setting apart the content of those ads and their effectiveness.  The regions where unions once defined the project of getting out the vote found that their members were just not voting Democratic after all in 2016, the ongoing decline of unions‘ strength had significantly changed the dynamics of the voting map.  (And where many were expected to vote Democratic in the past, that just wasn’t going down.)

The dissonance of such changing where money was spent seems terribly sad.  The intensity of the ad campaign might be selectively distributed to a set of states where investments were perhaps either not enough or were maybe not clearly warranted anyway, as the airwaves were apparently flooded with Democratic ads in an overly optimistic way, as a barrage on the airwaves was assumed to sway people to one side in the final weeks of the most contentious presidential contest in recent memory.  This was almost a sustained hope to pummel one side with an intent that may have escaped actual possibilities, but remained skewed to the ever-elusive targets of North Carolina and Florida in ways that are retrospectively tragic, and removed from the distribution of electoral votes–

 

floridanoth-carolina-ohio-penn

campaing spending TV ads.pngCampaign Spending on Television Ads in General Election, Aug 9-Oct 25 (Bloomberg)

 

 

ad-map-final-week2016-presidential-cmapignaCampaign spending on television ads in 2016 Presidential Race, September2-November 7

 

While the content of the ads can’t be ignored in assessing the value of these markets, the way that the media markets were so clearly cut up by someone in the Clinton camp make one raise eyebrows that big buying in Michigan, Wisconsin, Georgia, Maine and Arizona seemed not only to abandon the vaunted fifty-state strategy, but fell short in generating enthusiasm or response.  It’s hard not to wonder, even if it many not get us anywhere, since it might help to reflect on the sorts of narratives that maps might better allow us to frame and to reflect on the advantages and consequence of doing so.  The disarming geographical clustering of media elites, the distance from their lives from the majority of Americans, and the inability to report on a broad range of social conditions create a perfect storm for failing to reflect how most of the actual voters lived, and the increased remove of most journalists from the nation, with broad suspicions of media “elites” and their pronouncements, remain a significant problem for journalists to serve a public.  But it remains fundamental that the false promise of a certainty of synthesis lies also in the data-driven delusions that allowed many to not see the potential real weaknesses Clinton might face–and not the strengths she might gain–and less on the dangers that were implicit in getting out the vote in the strange, new landscape of voting restrictions.

Could Clinton campaign’s projections have taken the eye off an electoral map, by removing a sense of niche markets from an effective overall narrative of electoral victory?   Ronald Brownstein already feared such an eventuality in the works, wondering openly if the campaign was overly attracted to assembling an apparently attractive advantageous coalition of voters, which weighted their attention to the map of apparently obtainable electoral votes that so unfortunately didn’t ever materialize.  In attempts to assemble an increasingly diverse electorate that they hoped would turn out for them, it’s hard not to ask, without recrimination, if they were driven by data and margins of possibility–or enticed by the possibility of projecting huge margins of victory across the map, in ways didn’t help the campaign to focus more intensely on the people behind it or the places where they lived, not to mention the distributions that the electoral college reflects.

The “rational over-confidence” that led them to aim for long-shot down-ballot benefits in Nevada, North Carolina, and across the South, suggests Alex Lundry of Deep Root Analytics has argued, may have led to a rather stunning neglect of core states that so surprisingly migrated in the end to the Republican column, in ways that redrew the national political map few data projections imagined and pollsters or pollsters predicted.  It may make no sense to look back in anger.  But was an absence of attention to the “heartland” in favor of devotion to urban areas in Florida, Pennsylvania, and North Carolina a consequence of undue trust in data visualizations?  Could it be that the seductive illusion of intriguing electoral scenarios was created at the cost of curiously disembodied data in a market of political prognostication–as wide trust in models and figures helped move Democrats’ eyes off the prize in the political map?   For while Trump inundated ad markets in Ohio, Michigan and Pennsylvania with particularly nasty misleading attacks on personal character, the Florida market gained irrational magnetism as a site to stop his Train, in ways we have to resist pondering if only to keep our heads.

Bracketing the current electoral disaster, are there genealogies of trust in data, and mediating the country through an electoral map, in the dismantling of the material map?  They are tied to an acceptance of an age after the map, in which we’re guided by the promise of comprehensive coverage at one’s fingertips–and persuaded that it would be possible to put them “in play” since we seem so empowered by the data we’ve assembled in an apparently coherent map, that we ignore its other fault-lines.

The premise seems so compelling that to be worth tracing in greater detail.  Could the embrace of digits led to ignoring individual voters, as probabilities and the compelling nature of alternate scenarios and visualizations of past history dangerously took one’s eyes off how recent elections in 2012 were determined largely by the nation’s new socio-economic map?

 

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countymappurple512.pngMark Newman/2012 election cartograms

There are optimistic signs of the possibilities and options for refiguring the huge problems in democratic representation, as by creatively using data distributions that we have to create better centered electoral districts in less interested ways–shown here in the state of Georgia–that could reduce gerrymandering by redistricting through simple GIS.

 

Impartial Automatic Redistricting (2010)

 

Indeed, many plans for redistricting can lead to a more effective model of representation to which special interests, and bureaucratic slowness, have not led us to adopt, with potentially quite undemocratic results, in large part because of the huge cost of the transformation in voting practices.  But is the cost of such a failure increasingly apparent in the ways we form and select government for all?

And anyway, is the geographic allotment in California with greater sense as such a map?

 

 

CA.pngImpartial Automatic Redistricting (2010)

 

The alternative possible plausible map offering voters more equitable distributions of equidistance by automatic redistricting seems, in the abstract, potentially more reasonable, and removed from the interested division of districts in the existing map.

 

map-1.pngImpartial Automatic Redistricting (2010)

 

Perhaps the difficulties of redistricting are daunting, but the tools of mapmaking indeed have made them increasingly possible, if not for the difficulty of undertaking national changes that cut so sharply against entrenched interests of existing representatives who have nurtured bonds to their constituents, and would feel challenged by the compact district of a new electoral map, even though the older map is effectively infected by existing interests to easily confirm the redrawing of district.

 

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Or have we been overly disempowered by platforms of mapping, in ways that have allowed them to serve individual interests in overly explicit ways?  Indeed, the possibility that mapping platforms are tied to an unwarranted overconfidence in data and in the manipulation of individual votes seem to have been present in both sides of the 2016 vote, as plans for exercising rights to create a more equanimous image of voting representation remains in an earlier era–as, perhaps, the electoral college itself, may overly distort voting in ways that we are too often compliant.

 

RFD-map-votes-sfSpan.png

 

If we have long been attracted and attached to the descriptive power of the map–

 

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–is the medium not only interfering with the message, but overly disorienting?

 

4.  The enduring absence of a globe may be an eerily enabling underside of globalization, in which the never-ending wonders of internet are given something of an enabling basis in a range of maps that erase a contextualized view of place.  The imagined freedoms guaranteed  by uniform access to online information on the world wide web may have origins in the sense of liberation from geographical divisions of mapped territories that many maps once seemed, after all, to perpetuate so falsely as a bad ideology of the state.  One feels hard-pressed to imagine the democratization of the “flow of information” as leveling the playing field, save by its flattening of the earth.  But let’s move to a rosier age.  But the desire for the liberation of such a global vision of information might start in the “big picture” that maps provided for folks like R. Buckminster Fuller and of course Stuart Brand, who famously took the globe as an image of big issues and complexity.

For the economy of online information that derived from such initial optimism and indeed near-utopian aspirations to emerge from geographical constraints of Cold War nationalism has produced a spatial imaginary that has all but dispensed with place, by positioning it in a new matrix of geolocation.  Despite initial eagerness to envision global unity as proclaimed in the 1960s in the iconic interrogative Brand’s clever button posed in northern California on or around March 22, 1966.  For Brand hoped a more complete image the world could provoke a release from the ideology of a national map and a holistic attitude to environmental care as if by an interrogative of greater imaginative force–

 

Figure-1-Campaign-button-1967-by-Stewart-Brand-Urging-NASA-and-the-Soviet-Union-to.png

 

–the notion of the “Whole Earth” that Brand and crew believed to be almost in reach back in 1968 has more than somewhat receded from sight.

Brand had bravely advocated expanding one’s cartographical comprehensiveness to remap connections in a new picture for his audience.  He became an evangelizist for the “Whole Earth” perspective and offered broad “access to tools,” by boosting the breadth of its contents, and cramming information into the dense layout of its pages that optimistically erased one’s sense of disconnect to actual uneven distributions of wealth and, er, tools.  But by providing inter-connections by “big picture thinking,” Brand promoted a wonderfully holistic vision in the Whole Earth Catalogue, that Bible of “Holistic Thinking” aiming to remedy an absence of attention to complex, interconnected systems of which Brand dedicated himself whole-heartedly, by the sheer force of making a more open and comprehensive map to display the whole “big picture” in its copious abundance, enticing readers to trace extensive interconnections in the world that the Catalogue revealed.

 

Whole Earth Tools.pngFall, 1968

 

Stewart Brand and company viewed cartography both as an illustration and a model for the understanding of “big systems” he sought to illuminate in the Whole Earth Catalogue, providing an image of complexity of the “whole Earth” that interacted over an extended space in ways that cartography provided a metaphor to reveal.  Viewing the “whole Earth” sought to provide ways of revealing unseen connections between places and also offered with brio a ticket to understanding whole specialized systems and bolstered the hubris of bridging a gamut of specialities.  If this made the Whole Earth Catalogue a precursor to the internet and World Wide Web in its aims to reveal the breadth of the ongoing state of play, it was also embodied in the notion of a playful game in which the earth’s fate lay in the balance–echoed in how Brand imagined players of the cooperative game Slaughter shifting sides to prevent the earth from ever being pushed “over the edge” to one side–in an undisguised metaphor for preventing real slaughter from occurring during the war.

 

Whole Earth March 1970.pngWhole Earth Catalogue, March 1970 (MOMA)

 

The notion of a game inspired by volleyball using a ball painted as a globe sought to turn players’ energies toward protecting any team from pushing the earth over the “edge”–a fear increasingly emergent in the Vietnam War, by focusing on preventing it from falling–or, in a version modeled after Tug-of-War, by shifting sides in order to prevent the ball/earth from ever crossing too far across one line, and trying to maintain its stability.

For back when Brand and his friends optimistically  enjoined NASA and the Soviet Union to ‘‘finally turn the cameras backward’’ towards the planet earth to provide a picture of the world, posing the question first on buttons he hocked at the University of California campus in Berkeley, the notion of a new mapping of a global world and its connections would open a perspective that liberated users from what seemed hackneyed nationalistic values and promising notions of interconnection to ideas and information in new graphic forms.  The idealistic promise of global coverage didn’t create such a release, even long after the button-selling of Brand was chased off of Berkeley’s campus, but Brand’s idealistic notion of the power of global coverage informed the internet’s promise to provide information everywhere, by allowing unprecedented access to maps in ways world-changing in itself.

To be sure, the liberating force of the internet lies in its ability to provide information everywhere, but it remains true that the surface of the world wide web is anything but a uniform surface or playing field.

 

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The absence of a level field in internet use continues even after Facebook‘s efforts to saturate the planet with free wifi, already evident in those most  connected to Facebook–

 

connessione-facebookFacebook Connectivity Lab

 

The obstacles to the dream of comprehensive online exchange hasn’t happened, and may not, given the uneven nature of the global penetration rate of the internet, whose global spread is broken down nationally on a cartogram warping of space by population, and shows deep whole in much of Africa and South Asia, and a lopsided evolution of web-use, convincingly rendered by the clever cartographer Luc Guillemot–

 

global-penetration-of-net-2000-2012Luc Guillemot

 

 

5.  Paradoxically, if inevitably the generation of most online maps is overwhelmingly and resolutely local, in the sense that it is only accessible in quite unevenly distributed ways–it would be wonderful to see the scope of the scale at which Google Maps is accessed in different places and regions, if such data were open; as it is, we rarely see the “whole earth” as Brand imagined, so much more focussed are we on tracking national political events or elections, or mapping the settings and spaces we travel and spread of local weather variations.  We map where we are in maps of air travel on view in airplanes, Waze apps we use to view traffic flows, or the crime maps of neighborhoods and, on a broader scope, the weather maps of nations, states, or regions, which have a sense of actuality that exploit most maps’ existence on a server, always able to be reformulated to track meaning and flows for our eyes, and indeed even to put us into its content.

Encouraged by the near-ubiquity of wifi and internet services, we use smart phones as navigational tools to trace our locations on winding roads, taking our eyes off of the itinerary, almost to the degree Rube Goldberg’s cartoon of Non-Tangle Map Rollers prefigured–running the danger of taking eyes off of the road on which we are driving.

 

Rube Goldbert's Non-Tangle Road Map Rollers.png

 

There is not such a utopian sense of how information actually flows online through the ether, to be sure.   Indeed, there are still clear winners and losers for the speeds of information exchanges that the speed of internet exchanges creates–and are not evident on Brand’s “whole Earth,” which still seems to provide the mental model to which online mapping aspires–despite the actual differences in the backbone that enables such online communications and the advantages it allots residents of certain regions:  for rather than provide a unified global image of à la Brand, cartographer Luc Guillemot’s recent map of internet capacities reveals intractable inherent differences in the sizing of information highways for different regions–and give the lie to the free-floating of information along the cables and backbones on which they are transmitted among different regions, by mapping the actual quantified capacities at which they run.

00.pngLuc Guillemot

 

The ways that we might understand the vision motion of information better have only begun to be mapped.  But the continuous provision of infinite information faces multiple material constraints.  The enticing image of the expanse of the global net has clear weaknesses, to be sure, as does the hope of expecting universal access to online maps.

So what of the whole earth?  Where did it go?  The proposals and presuppositions of the Google Maps template and of Web Mercator are rarely interrogated, but in the name of subsuming information to utility, and actuality to web tiles, the map engine does odd things, removed from experience, as a semantic web of spatial reference–like suppose a uniformity of land and water, render and reify abstract spatial positions removed from local context, and reinstate a flat-earth perspective that would be less familiar from a globe, that provide an array of tools to conceive of place–from tracking to geolocation.

 

6.  The framework of spatial reference generated the Antipodes Map streaming Google Earth locations in familiar map tiles imagery.   As in the header to this post, the engine bears the promise to match a map of where you are to the earth’s other side, analogously online information-sharing promises to place any user at any site, and by using the very same engine.  As internet-based maps provide a network of ready-made mapping whose instruments are accessible to all–despite the clear constraints that undergirds the internet and renders it less of the open area for free exchange.

The Antipodes Map engine is itself an artifact of the age in which any map is readily generated and supplied, more than exists.  It is an emblem of the utopian premises of the hyper-personalization of online maps–rather than present a record of the inhabited world, the site marks place for viewers by a search engine alone–and situates place in an otherwise undifferentiated expanse:  the map revels in the status of place in the map-engine as a “quasi-object” and of the map’s user as a “quasi-subject,” to use terms Bruno Latour coined as tools to understand the networks in which each exist; for the Antipodes Map website itself serves to trace networks of calculating place on an online map engine by a coordinate network, preparing a readymade sense of local landscapes disembodied from place and with little context, and removed from current political events or human habitation.

There is no Jules Verne-like majesty of imagining the construction of an actual tunnel, as a corridor running through the earth’s core, here advertised as a project to open to visitors tired of global air travel, linking Singapore and Ecuador, that is promised to be constructed from Singapore by 2050, which might provide the very sort of transport it imagines in an imagined physical corridor–

 

antipodes2

 

It oddly remaps place that preclude any sense of embodied travel, in a gloriously impoverished sense that sees the map as not only the medium, but simulacrum of travel.

The frictionless sort of travel that online mapping claims to provide to its users has been interestingly incarnated in an online Antipodes Map, if the magic of generating a web-map has admittedly lost much of its early initial sheen.  The search engine light-heartedly bills itself as a virtual “tunnel to the other side of the world” that half-exploits the decreasing availability of concrete media and forms of mapping in a “globe-less” society, whose lack it seems to mourn.  Many may mourn the symbolic centrality of the globe as a talisman of interconnectedness in the age of web-based maps, but the performance of the web-map and the surrogate reality that it offers viewers in a new network of map-use is celebrated in the engine as if to overcome the lack of the materiality of the map.  The engine allows, by an easy trick, instant generation of the web map from any set of coordinates, as “our ‘man’ will dig a tunnel from selected location, right through the center of the Earth, up to the other side of the world which will be represented on Right Map.”

 

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Although the lack of scales in the two windows of the map-generator negotiates the fact that much of the world is water, the possibility for altering scales allow considerably bizarre symbolic, and even odder as a way to lend a sense of presence to the formally abstract and generic screen map–lending a notional materiality to the web-map that almost celebrates the map as a simulacrum that’s ready to be fashioned around where you are, wherever you are, immediately.

 

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For if the screen map declares it to be nothing so much as a “quasi-thing,” recalling a map in its pixellated forms existing only for the beholder for whom it is conveniently remade, and reassembled, that emulates the apparatus of map-viewing on a Google Maps platform.

 

7.  Indeed, the engine almost openly celebrates the rebirth of the new status of the map as a “quasi-thing“–which almost ceases to register spatial variations–where geodetic data exists only in a relation to the viewer or users of the platform, rather than inhere in the map, and place a “quasi-subject” that exists in a social network of map use and is provided for the user of a mapping service.   Place, in other words, emerges in the act of consulting the map and GS84 coordinates readily generates it, and place exists as a consequence of a technology of map-reading–and a network of reading place as it is generated on search engines–and as it circulates online in a network of map reading.  Although the Antipodes Map was not particularly successful as a search engine on its own, it recreates the same networks of map-reading to generate place through the immediate assembly of map tiles.  The Antipodes Map has little to do with actual Antipodes, but less dynamic GIS version that echoes the physical interactivity for reading space H.A. Rey so appealingly rendered in the illustrated children’s classic How Do You Get There?

Rey’s fold-out images offer visual surprises that dramatically addressed the problems of modern navigation of an age, as if to socialize children to problems of transportation, that responded to the increased mobility of the mid-twentieth-century, and indeed the increased possibility of a surprising degree of geographic mobility due to contingent circumstance that Rey himself experienced.  Rey’s classic book sometime seems a valiant attempt to put a good face on the history of displacement and mobility Rey himself experienced–but recalls a tyranny of the map that has become a far less sensitive visual medium in the a dangerously disembodied absence of a sense of self amidst the tiles of Terrain View.  The interactive mapping site suggests a nostalgia for the globe, by suggesting the notion of global antipodes can be easily rewritten for the screen, is subtly mirroring the imaginary of the smooth travel that the internet and many platforms of web-mapping openly promote, even as many face increasing obstacles to geographic mobility.  Any obstacles to mobility seem miraculously erased in the user-friendly promises to immerse oneself in the map and be transported to an antipodal point–albeit one that comes up quite short on any spatial experiences at all.

For if How Do You Get There? was permeated by a sense of place, and may indeed echo how  the intrepid children’s book illustrator might have mused on the varied conveyances of his narrow escape from Paris to Lisbon and through Rio de Janeiro, in Brazil, to New York City from bicycles to transatlantic ships, it offers a visual sequence of problems of transport and the most apt vehicles to move from one site to another, inventively exploiting the fold out pages in the paper product of the book to mimic movement across spatial divides across which different vehicles can transport you, retelling the radically expanded transit possibilities half way between the innovation of the ocean liner and the jet age:  the first image poses problems of transportations to which solutions immediately emerge by raising half the page, to reveal the conveyance allowing one to move across a medium–

 

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The growth of new possibilities of transit is implicit in every page of Rey’s book, most often poignantly told from the child’s point of view, as if to offer a guide that can orient them to both the local and global, and newfound mobility in urban and global space.

 

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In contrast, current users of “Antipodes”–a service whose plan lacks relevance to the actual Antipodes, a concept that maintained the balance and global harmony of the world’s continents, which came to refer specifically to the large southern landmasses New Zealand and Australia in much of the northern hemisphere–

 

207C.JPGSt. Sever (1030 AD, following Beatus Renanus)

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–but rather relates antipodal points that intersect the earth’s center in a straight line, mapped on projected coordinates.

There is a sense in which the dual maps presented to viewers clearly recalls juxtaposition images in parallel slide projectors, as a sort of comparison of the formal shift in settings that the map takes the viewer or generates a place.  Rather than offer the material visual surprise of actively unfolding a paper flap, the parallel images that recall parallel projection from two projectors in the slide lectures given in darkened halls of art history lectures of a generation (or several) ago, to focus the attention of his audiences on the Formgefühl of projected images to unmask a syntax of art.  The twin map-screens of different scales in the Antipodes Map are clunky because they  echo how parallel slide projectors provided an apparatus, from magic lanterns to the slide projectors, for art historians to compare and contrast styles Robert Nelson once described as an inheritance from the Swiss art historian Heinrich Wölfflin–who employed dual projectors to give viewers the sense that they witnessed and hence best appreciated the content of images.

 

8.  The juxtaposition of two map screens less openly celebrate the work of art more than the speed of the instantaneous generation of images, of course.  But the Antipodes Map is similarly intent in the miracle of creating a juxtaposition of antipodal locations, as if place was merely something that arose from the comparison of locations.  The basic suasive apparatus of the website’s map engines echoed how the material apparatus of projectors that became such a staple for orienting beholders to stylistic differences, and appreciate a work of art.  They seem to celebrate the online map, despite its visual dullness of its form.

The contrast immediately generated between a provided place-name and how the engine locates its antipode by the magical apparatus of an online map engine; users are  invited to enter the sketchy simulacrum, and to identify with the icon in slacks and a white shirt who seems to reappear at a corresponding point, albeit almost always at radically different scales–that exploit the frictionless nature of the virtual map as an accurate interface.

 

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The aesthetics of the website obscure distance, by allowing one to move by the input of any toponym to two points in the world, and find its corollary in the opposite hemisphere automatically generated.   The coordinates of longitude and latitude are suddenly, as if by a magical sort of travel, spatially re-situated by polar opposites of place represented by adventurous figurines who seem to stick their head in the ground, as in the manner of an ostrich, only for it to reappear at the corresponding antipode on the terrestrial sphere.  The website lists the range of actual antipodal cities that make one wonder what meaning lies in antipodal relations–Manila and Cuiaba (Brazil); Shanghai and Buenos Aires; Taipei and Asuncion (Paraguay); Aukland and Seville; Singapore and Quito; Suva, in Fiji, and Timbuktu; Hamilton, New Zealand and Tangiers; or Masterton (New Zealand) and Segovia–beyond suggesting the extreme over-inhabitation of much of the current ecumene.

Indeed, “tunneling through the world” will allow one to move from through an infinity of antipodes, as from Split, in Croatia, to its actual antipodal point off New Zealand by a hexadecimal coordinate system of Google Maps,–

 

–in ways that suggest the antipodes don’t actually “exist” as a place, but only in the relative terms that exist in a Web Mercator projection of WGS84, which in the map screen can be imagined as two points between which web-maps allow one to physically move, and coordinates that can be readily juxtaposed.

The conceit of the simulacrum of the map through which one passes, as if to another world, to its antipodal counterpart, is a cool tool to vaunt the power of the web map with apparent precision.  Tunneling through the virtual screen will surprisingly transport you from one city to another.  Iconic humanoid stick figures, our new stock figurines of surrogate explorers within the screen map, are immediately oriented to a mapped place abstracted from any vehicle of travel by the GIS mapping engine, on a website that seems glibly to treat the map itself as the medium for imagining one’s voyage to a point of parity on the globe by analogy to Google Street View, as if one might poke one’s head through the world’s surface, and treat the conveyance of the map as a way to shrink space.

While the logic of calculating terrestrial coordinates of antipodal points is ridiculously simple–by simply switching out North (N) for South (S) in each latitude; subtracting the longitude from 180° and visualizing the result in Google Maps–

 

Antipodes.JPG

 

–the visualization is profoundly bizarre symptom of a globe-less culture, where coordinates exist not on paper, or on a spherical surface, but rather on a screen–and may suggest something of an a nostalgia for the globe as an object of contemplation, despite the sense that it is a far less adequate substitute, whose interactive format is a bit more of a parlor game quick to become outdated in the age of online mapping.

The formal trick of the interactive Antipodes Map invites us, perhaps for want of a paper map, to dive through the surface of the map, and presents the flat surface of the screen map as if it were a surface through which one could travel through a now-absent globe, as if through a looking glass, between such antipodal points as Rome and New Zealand–

 

Rome to Antipodes near New Zealand.png

 

or Denali Park in Alaska to the even colder regions of the Southern Ocean near Antarctica’s edge–

 

Denali Park:Antarctic Southern Ocean.png

 

and imagine easy transit from Oakland CA to the Indian Ocean–

 

rockridge-to-indian-ocean

 

or from the West Bank and Jerusalem, as if to escape the constraints of increasingly obstructive boundary barriers, to beside the international dateline in the South Pacific–

 

 

The notion of such smooth cartographical getaways are flights of fancy, but can’t help but make one think of the actual mobility of refugees who increasingly crowd the surface of the world whose itineraries are all the more fraught.  Has it been a coincidence that as globalization is based on new modes of mapping borderless travel and data flows without frontiers, frontiers of economic differences are increasingly constraining ever-increasing numbers who are not often on our mental screens?

 

 

Perhaps the magic of shifting place in the Antipodes Map is a product of a society where our travel intensity is so susceptible to place-shifting and where upwards of 700,000 are up in the air at any moment, and over a million paying passengers flew daily in 2015, and airlines are expected to fly 3.6 billion passengers by 2016.

 

air_routes-1Michael Markieta (Arup)–60.000 air routes

 

In an era of massively accelerated geographic mobility connecting some 7,00 airports, there is something crazily believeable about the playful conceit of the Antipodes Map:   one might readily imagine one can stick one’s head into the land only to re-appear, presto changeo, on the other side, as if by sticking one’s head into the ground, one might reappear on the other side of the globe.  We are removed from the sense of a globe–despite the use of terrestrial coordinates; the website rather provides a sort of Flat Earth Project, now is cast as sort of paired Moebius strip, using the visual metaphor of entering head and hands first though the pixellated map of New York,

 

New York.png

 

–one might be conveyed by the search engine, as the map gives way, in all of its faux materiality, and we appear at the opposed set of terrestrial coordinates, off the coast of Australia, in a metaphor for the cognitive difficulties of world navigation by smart phone, using a projection that expands Antarctica to a prodigious size the it serves as the footer of the screen:

 

Near Australia.png

 

Resolutely and radically anthropocentric, if similarly antiquated–much as the conceit of compare and contrast with dual slide projectors, the variation on Google Street View places the humanoid and seemingly male figure in an abstracted landscape, in ways that incarnate an idealized interface between man and map, loosened free from any environmental context or actual spatial orientation, save longitude and latitude.

 

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One can move in to closer scale, to be sure, and focus on a specific neighborhood or intersection of streets in a city before symbolically tunneling to the other side of the world, or reappearing on the matching coordinates in the other hemisphere:  but place is less here understood as a place of habitability, or inhabitation, so much as the coordinates mediated on a screen and as a sort of place-marker, familiar from Google Maps, with only marginal reference to its topography, and not a space for settlement or inhabitation.

The fictional cartographic conceit entertains an imagined transit of childhood–digging a hole to China?–but rather than present an actual adventure, à la Jules Verne, one celebrates the versatility of the flimsy artifice of the flattened screen, which suddenly and playfully invests itself perhaps with a health share of faux materiality, as if to announce the lack of global bearing or geographic learning that are in the end required for new tiles to assemble and reassemble themselves at convenience, to show you where you are, and no real need for a conveyance to arrive anywhere in embodied form, and to celebrate that no resistance or friction to imaginary travel exists any longer in a globalized world.

Sometimes the icons may seem odd, not to mention out-dated, as if one was doing asanas in the midst of a forest near Nepal, where all of the previously familiar constraints of travel are erased by the imagined access to space that the terrain map provides.

 

kathmandu

 

 

We can move, frictionlessly, to tunnel across the world in this cartographical fantasy from a site located beside a lake–

 

Chicago.png

 

to an unkown site in the Indian Ocean–

 

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or indeed from the Himalayan mountains of Tibet to off the coast of Chile–

 

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The oddest aspect is the utter absence of a sense of conveyance, as if a celebration of the fact that what exists is not reality, but only, and absolutely, the fantasy of a flattened map.

If Ray celebrated the opening up of the landscapes of travel by different conveyances, as if to celebrate the transit across space for readers, by orienting them to challenges that almost seemed impossible–

 

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–the notion in this search engine seems to be that there is no landscape, but that by playing with maps, in an innocent way, the contours of the globe are not only easily transformed to a hand-held pixellated screen, the new medium of the map–

 

bed-stuyaustralian-indian-ocean

 

–but that one almost doesn’t even need to see anything in the map as a set of spatial relationships, but can use it to lead to situate oneself immediately in the static landscape ties that the search engine generates.

How to reconcile the constraints in which so many live clustered on the side of borders that defined economical disparities, or just outside them, with the unbounded optimism of the online map that can track our position at any place in the inhabited world seems a problem of world-making, if one that mapping may not alone resolve.

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Filed under data visualization, geolocation, Google Maps, interactive maps, mapping place

On the Ethics of Mapping and Mapping of Food: a 5-part blogpost

250px-Annibale_Carracci_The_Beaneater

Annibale Carracci, “The Bean Eater,” circa 1583-85

Captured at the very moment he is poised to bring cucchiaio to mouth and taste the spiced beans he is set to enjoy with bread, green onions and wine, the hungry if iconic “Beaneater” or “Mangiafagioli” captures the early modern appetite. It is tempting to map the goods on his table as a record of subsistence. Caught in the act of devouring spoonfuls of lunch by the late Renaissance Bolognese painter Annibale Caracci, the anonymous portrait has become an icon of local food and a snapshot of culinary history from early modern Italy.  Literally engaged in the moment of pleasure of joining food to his body, poised above his plate mouth open, spoon raised, the Beaneater shows the contents of the spoon to the viewer by a perspective of an odd but undeniable intimacy.

The Beaneater’s expectant stare engages us to consider his soup of beans–more than the rolls of bread or glass of wine, or the bunched scallions below his wrist, as a moment of pleasure on which we as viewers concentrate.  For as much as the personhood of the Beaneater, food is undeniably its subject, and his food–the spatial specificity of eating in late sixteenth century Italy.

The image of eating is celebrated enough to provide the cover of cook books, and compelling because it is rooted in a specific place:  it reveals a joy in  the simple pasta of beans, onions, bread, and wine, immersed in the Mediterranean economy of oil that defined cuisine in northern Italy and Rome around 1590.  The painting, which indulges the Caracci family’s taste for painting everyday life, from butchers to fish-sellers, may belong to a genre of the performative nature of eating, but is so iconic as one of the earliest images of the simplicity of the so-called Mediterranean diet–and condenses a map of the food habits that defined class behavior, or social strata in cities–and the pleasure of local, familiar food.

The image became iconic unlike Caracci’s other images of butchers or later images of fish-mongers bas the template for the Sicilian artist Renato Guttuso’s classic illustration of Italian eating, which was the cover of Elizabeth David’s Italian Food (Penguin 1965)–a series of books on regional cooking that preserved food as local and fresh, in ways associated with Alice Waters and, in Europe, the Slow Food movement.  The image is an icon of local eating, where vegetables, oil and wine engross bean-eater absorbed in consuming local Roman food.

Guttuso

Guttuso’s images of earthy, sun-drenched vegetables of Sicily evoked a strong tie to place that David presented to English readers; the cover of her book echoed Guttuso’s rendering of earthy qualities of local cuisine, in ways that seemed to give a fresh awareness of the stuff of foods, and their origins, for a postwar country waking up from packaged rations and voyaging abroad, and eager to discover its own cuisine.

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Maps help untangle how highly personal eating habits and practices relate to place.  In the winter, we buy and eat blueberries and grapes from Chile, tomatoes from the Netherlands, garlic from China, or just don’t know from where the multi-sourced food that arrives in confected packages was grown.  Mapping food supplies, food circulation, and the economics of its price forces us to come to relate food to place–and follow the routes food travels as it reaches our plate, teaching us how food systems mediate our relation to the space where it is grown.

The call to action to “vote with our forks” reflects not only a desire to eat good food, but to appreciate the origins of grown food, from its cultivation to practices of animal husbandry, and a call for responsibly to map the food on our plates.  It raises possibilities for historical maps of shifts in food supplies, of understanding the first airlifts of tomatoes from Dutch greenhouses, or the economy by which fish are flown around the world–in the hope of reclaiming an awareness of mapping food, this blogpost discusses the ethics and benefits of rendering food cartographically.

1.  The project of mapping extends far beyond enjoying local cuisines–that’s a great thing, but mapping is here a critical project.  The volume aims to achieve a re-mapping of our relation to the land in understanding the routes by which food arrives in our refrigerators, kitchens, and plates.  As we search for maps to excavate or understand how food ties us to a basic relation to the land, it’s not surprising that food-mapping, as much as food-writing, is a way to call to attention the problematic estrangement of food from place in contemporary life.  For maps of food prices and growing regions attempt to preserve a clearer relation of food to place and to help understand how complex our relation to food has become.

The maps compiled in FOOD:  An Atlas–discussed in my first post in this blog–raise a number of thought-problems about the relation of food to place. Each attempts to preserve and privilege local notions of our relation to food as we are starting to situate traffic in food within an age of the global circulation of goods.  It is the ideal gift for fans of farmers markets, and to those interested in taking back their relation to food.  The interest in mapping food starts from mapping the sources of the food we eat, but advocates a new ethics for mapping food to understand our relation to space.  In a series of crowd-sourced maps of different scale that are grouped thematically, they image eaters’ relations to regions and the mediation of local to global in foods.  What is compelling about this “atlas” is how each of the maps subverts the universalizing authority of the map by privileging access, availability, and the distribution of food and by asking us to start to remap our own relation to networks of food supply.

The maps were drawn to create a living geography that mirrors a geography of food through questions of local availability and exchange, as well as by mapping food consumption:  they reveal how all food exists in a network that links us to place.  The mapping of food is a necessary extension of writing about food if we are going to take seriously what place and location mean in our food supplies.

2.  Food has long been mapped.

Food tastes define regions; the resources of food are often mapped to define the integrity of geographic areas, patterns of transhumance, and geographic divides. Take, for instance, an early historical map of the divide between the consumption of oil and butter in early modern Europe, of the sort used as critical tools to understand the material basis of civilizations by members of “the Annales school” of French historiography, and exemplified by the work of Fernand Braudel, who sought to illuminate the “deep structures” and rhythms of a Mediterranean mapped by vines and olive groves.

The division was seen as as basic to the nation, rooted in north-south divides, and presented as easily able to orient oneself to as by a compass, even if more likely through regional themed restaurants, bistrots, and cookbooks–as if geography underpinned destiny, even allowing for multi-ethnic tolerance and a myth of national coherence in the pentagram that seems to capture the European divide of Mediterranean and on-Mediterranean cuisine on a simple index exactly corresponding to national départments, even if it suggests a shaded spectrum as much as a firm geographical divide.

To be sure, this generalizes in part the divisions in France to understand the divisions in European consumption at large, separating the Mediterranean economies into vegetal and animal fats.  One might compare the amount of disposable money spent on vegetable oil versus butter, to reveal the mythic divide of the “butter line” in France, an image that was perpetuated in school textbooks ten years ago as a sharp culinary divide that smacked of the persistence of localism in the nation, if not lines of national fracturing:  the north is the land of butter, school kids learn, even if it fades into the orange-hued Mediterranean south the land of oil through a fuzzy land of light green, where butter only slightly dominates households’ grocery bill.

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Knafou, Géographie:  Les hommes et la Terre (1997)

The map echoes with deep structures of fat use and food preparation that structure the land, as uses of sweet butter or salted butter distinguishing each départment of la France, along less clear north-south divides, although the lack of serious gradations of color in this map where many reveal fairly equal divides are betrayed by the stark chromatic divides that preserve regional fracture lines:

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But it also used maps to delineate a lived space that expanded beyond the experience of its actors, their emotions, and relations to life.  The nation may be a culinary map, of sorts encouraged by cookbooks on “French Cooking” the combine culinary divides,

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but the tradition of local distinctions of food tastes in départments, even with increasing geographic mobility, is reflexive, and belts have been mapped between the uses of butter, margarine, and oil, that may map more complex and fluid divides in food use, in this 2012 map of what presents a picture of  greater regional complexity to map readers.

butter:margarine:huiles veg, in 2012

In Francophone fashion, the Annaliste maps statistical divides as learning aids that exploit the objectivity of cartographical accuracy as a scientific foundation for historical inquiry.  Rather than map routes of historical exchange or structures of daily life, they map agronomic foundation of political cataclysms or events s  to draw distinctions that are not viewable to actual participants, rather than the finer grain of local variations.  Such a map of butter and oil maps the habits of consumption and reliance on fats to draw a line of difference that distinguish and demarcate the Mediterranean, but  have an odor of essentialism that perpetuates the naturalization of differences.  These lines of division return along different latitudes:

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What’s lost in drawing such crisp lines of division is the meaning of local.   We privilege lines of regional and national differing as explanations of difference, without looking at how meaning was made on the ground, even as these maps seek to reveal the coherence of deeper structures from the “folds of the Mediterranean” to the proportion of arable lands.  A related if distinct danger in mapping food differences is that we elide consumption and production, or view the economies of production and consumption as a unit, rather than examine the choices available in a market that could reveal how populations relate to a complex global market of food.

The Annaliste maps made sense as a way to understand the distribution of goods or the distribution of resources in a map of zones of caloric intake:

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Of course, when one thinks of how French map food, one thinks of terroir as a championing the authority of local wines:

Cotes du Rhone
Region of Bordeaux

Maps such as the above value place, location, and authenticity.  But authenticity is a scarce commodity, and food maps look far more strange as food choices are mediated by the vagaries of a food economy, responding often to the availability of disposable income, scarcity, or market forces.  We have seen a recent rise of islands of awareness of food and islands of distinct eating patterns and even archipelagoes.  Such islands are created or emerge near to fresh produce growing areas, or farms, as farmers’ markets arrive in cities with the promise of “fresh” food grown in a “local” way–if not in the cities where the markets occur, but in farms that promise sanctioned growing practices–and access to a sense of place in our plates.  To be sure, the creation of farmers markets in cities can be active ways of reclaiming pubic spaces as sites of sociability and exchange, and probably are tied to the ‘greening’ of urban space associated with projects of urban agriculture of the sort that has also begun to be mapped.

But there is a way that the issues staked out in these maps engage the globalization of food consumption, the mediation of foods in the urban marketplace, where food is removed from place and eating removed from the places of growing food, consumers lack a clear set of tools for remapping one’s relations to food, as there is of restoring a sense of place to one’s dining plate.  “Place” is not understood in terms of cuisine, however, but geographic specificity:  as wine is regionally grown, coffee beans or honey are sourced, linked to “origins” that we’ve lost sight of in a global marketplace, and high-end markets promise to recapture a specific place of origin–presumably one cleaner than the spaces in which we live–and a sense of authenticity that we used to look for in local cuisines or while traveling.

3.  Maps draw our attention to the local through the maps in FOOD:  An Atlas.  

For the maps that it includes focus an eye on the manner it maps how food travels over space through an ethics of cartographical representation.  The open-sourcing of maps for this volume suggested an attempt at recovering a transparency in understanding the sources of food, and removed the project from a single authorial bias.  There is indeed a shared pleasure of providing different maps of food sources, and at revealing exchanges in a variety of food products in different cartographic formats and conventions.   The many maps of modern practices of food consumption clarify our current (confused) relation to the land in relation to questions of the just access to food and food supplies in ways that mirror a new concern with food and social justice activism, by revealing the value of a new ethics for mapping food.  Such an ethics of mapping were raised by the late Brian Harley in the early 1990s, when he called for guidelines in formulating principles to help formulate maps that are themselves made to support moral or ethical judgments.

The geographer Brian Harley was preoccupied (he seems always to have been preoccupied by something pressing in the meaning of maps) by an ethics of mapping and the ethical nature of the questions that mapping practices inevitably raise.  He raised a set of questions in the spate of short articles that preceded his untimely decease including:  what are the ethics of cartographical practices? could a more ethical cartography exist? can we move from “what map is good?” to “what map is just?”  Isn’t the problem of map making not only in preserving standards of cartographical illiteracy in an age of the rise of automated and computer-generated cartography (Google Earth?), but in a failure of attending to the ethics that are concealed in the universalizing project of mapping and the interested nature of any map?  It would be unjust not to map sites of toxic waste, and to pretend that they didn’t exist or were not worthy of consideration.

To do so would be to indulge in the cartographical illusion of mapping a sanitized relation to space.

map

Familiarity with such questions might explain the interest generated in maps of food.  They present our relation to the land, or map how food mediates that relation to the land.  They recognize that our relation to the land is mediated in maps, how we eat food is also a way to construct or relation to place.  The gathering in one book of a set of particularly inventive means for mapping our relation to place pioneer a new iconography to map food that questions the uniform distribution of space in maps, and our relation to what we eat.

Beyond being maps of the appropriation and distribution of food, the maps found in FOOD pose questions of the justness of mapping that recap how social justice has become a concern in food supply and policy.  This makes food-chains and consumption the perfect focus for  Harley’s focus on making the map “a socially responsible representation of the world.”   Harley was troubled by the historical Eurocentric value of cartographical projections, but concerned with the need to bridge practical commitments to precision, accuracy, and exactitude with questions of the morals of cartographical representations that moved beyond the pretense or illusion of objectivity.  His concern with ideological naturalization might begin from how mapping oceans as bright blue concealed environmental impact of industry on water-safety, and universalizing one blue concealed variations in clean water supplies by creating the illusion of abundance; created a misleading uniformity in soil-qualities; how USGS maps omitted sites of toxic waste.

Harley’s concern partly echoed worries that the majority of information imparted to students is removed from ethics, and concern that the aesthetic or perceptual questions of mapmakers needed to be returned to an awareness of the moral judgments made in cartographical design.  This concern is evident in the search for a new iconography of mapping in FOOD to reveal the implications of how food circulates in the modern world, removed from caravans and naval routes, but suddenly dictated by market forces and global exchange:   the concept of mapping the transaction of food supplies illuminates the all-too-easy naturalization of a relation to food.  There is a danger to forget discrepancies in the availability and scarcity of fresh food; lest we forget this, witness the urban “food swamps” where more junk food is sold than fresh produce.  We might forget where tomatoes come from, viewing them as located only in a grocery:  yet witness the established routes of the importation of tomatoes across Europe, where crops move and circulate along routes removed from natural settings.  And witness the uneven distribution of major crops in the United States.  We can learn more about our food, and increase awareness of its sources, by continuing to map where our food comes from by reading how foods are distributed in maps, rather than letting maps naturalize our relation to space.

Harley’s concerns with such an ethics of cartography no doubt began from keen historical awareness of the basis in maps as the English Ordnance Survey with military needs, or the uses of mapping in processes of colonialization in South Asia or the naturalization of Apartheid in the former South Africa, downgrading or erasing informal black settlements in maps; this cartographical distortion suggested either the illegitimate nature of their claims to space or lesser place within the consciousness of the maps’ intended audience:

south african towns and townships

These maps of South Africa distorted the social landscape of townships in ways that masked actual size of settlement towns, making it impossible to locate the settlements or place them in collective knowledge, and granting greater prominence to a network of white settlements which the maps treat as more historically permanent and hence more legitimate.  Such maps are perhaps inherently conservative to a dangerous degree, as they retained “white” cities as the most important for their users, erasing the stability or permanence of settlements–or presuming that no user would be interested in locating them in the map.

Harley’s consternation at the dilemmas of mapping led him to challenge mapping as primarily mathematical and note that it was fundamentally illusory in how it  re-described the world.  In calling for a more “self-critical, socially sensitive, politically street-wise approach to the practices of map making and the objectives of cartographical activity” Harley hoped that cartographers could “recapture control over the morality of the map” in ways that exercised moral judgment, rather than “being relegated to becoming a robotic arm of an institutional or commercial patron” (Harley 1991).  Although he devoted less attention to the consumption of maps or the levels of literacy of reading maps, focussed as he was on the construction of maps and the contexts in which they constructed a social reality, Harley valorized the literacy of reading maps as a way that ethical statements could be made by mappers.  He was particularly concerned lest the makers of maps unintentionally become instrumental in undermining an ethical relation to the landscape in which we live–and perpetuate a simulacrum restricting our relations to social space as well as to agrarian place.

4.  Harley’s work has usually been read in relation to critical deconstruction, have the rise of the moral cartographer.  Many of Harley’s critics have called him optimistic (or utopian) for hoping that maps could change our attitudes to social space.  But perhaps it is not so utopic at all in an age of globalism.  Since Harley asked that we consider the moral benefits of mapping the world in a new way, and how questions of social justice can be endorsed by cartographers, the proliferation of GoogleMaps have distorted or make misleading links between places, and their totalizing claims to objectivity have revealed their flaws or limited reliability.  Crucial to Harley’s call for an ethics of cartography was a refusal to accept only official data that might obscure or silence local variations and local meanings:  we have seen a range of new mapping forms in recent years that call attention to the overlooked, from maps of superfund sites to Crow and Lodha’s Atlas of Global Inequalities (2011; http://ucatlas.ucsc.edu/index.php).

These maps use the familiar cartographical certainties to define monolithically uniform spaces in relation to each other, without much fine grain for local differences and, despite their illuminating observations of inequalities, sacrifice relations to place to draw and reveal stark contrasts in national GDP.

gdp_ppp_1980
gdp_per_cap_2000

The losses of the erasure of local meanings was central to Harley’s call for a new ethics of cartographic practice, engaging not only the conventions of mapmaking that create stark hierarchies of meaning and prominence, but the iconographies by which distributions were noted.  Harley was particularly preoccupied that the increasing institutionalization of technologies of Geographic Information Systems and automated cartography would  omit a local relation to the landscape–and indeed promote a uniform mode of mapping often   insensitive to local social or environmental issues.  But the malleability of the computer-generated statistical map has created the opportunity for expanding the map as a critical tool in Crow and Lodhi’s Atlas, so that questions about global relationships can be readily viewed across space and time with iconic power.

A more seriously revisionist approach might play off of our familiarity with the significance of cartographic icons or even color schemes.  One example of engaging the familiar color-schema of maps that have dominated the media in recent election cycles to create a new map of meaning in our political divides lies below.  This map re-appropriates the stark red-blue division in its syntax, re-presenting how we understand the divisions between red and blue states not in terms of ethnicity, race, or the voting tendencies of segmented pie charts of the population.  We can understand this stock division by mapping underlying social practices, as revealed this map of the prevalence of bookstores versus churches across states:

Bookstores versus Churches

The mapping of the prevalence of bookstores generally follows patters of urban settlement–the places most likely for a bookstore to occur that would be economically viable, to be sure.  Although a telling snapshot of American, the map may not hold as bookstores dwindle or become less economically feasible in more states; one might be tempted to  extrapolate that with the greater likelihood of the closure of bookstores, as Amazon and online sales expand, the expansion of red states threatens–but the map is a tool to reveal social practices, rather than a map of the characteristics that determine a population.

The statistical map reveals how the occupants of each region view space, however, and the sorts of spaces in which they chose to live.  And we can see that there is no such thing as a homogeneous red or blue space, or a clear map between, as Zook and Graham put it, faith and reason.  The density of bookstores or churches in each place is divided by a national average, we can map a propensity for lifestyle choices, rather than the actual decisions or actions of a given population.

This sort of a map as an ethical intervention, in other words, by revealing the complexity of a landscape and asking us to relate it to the sort of landscape in which we live or want to live, rather than draw clear divisions based on statistical averages or means.  We should have maps of food that allow us to know what foods we chose to eat, and what foods are most available in our environment–or the agrarian environments or marketplaces from which the food we eat derives.

5.  The maps in the self-published curated collection FOOD: An Atlas are all inventive uses of cartographical iconography to illuminate the local by mapping local meanings and currencies of food.  They offer provocative templates to examine our own relation to food.  The editors reveal their commitments to food justice activism, mapping eating habits over space to reveal how constraints of economy, availability, and attitudes to food inform discrepancies of food consumption.

Does the density of farmers’ markets in Berkeley whose vendors are required to sell food from a minimum of ten mile radius reveal a geographic pocket that will encourage new attitudes to food?  does the actual access of the produce sold at farmers’ markets provide an index into local attitudes to changing patterns in the consumption of food?

v6SNAP_FoodAtlas

Does the way that the food industry draws with surprising ease from a range of geographic sources create a new sense of how we relate food to place?  It is particularly compelling to view a map of how regions protect or safeguard local food specialties in the European Union, protections no doubt militated in part to protect local economies:

PDO-PGI-TSG_v2.2b - transp copia

It is in some way an act of resistance and a way of framing spatial knowledge to assemble a new “map” on a regional plate.  Take the time, in other words, as you eat, to map the origins of the food that shows up on your plate.  If you’d like to do so with more precision, or are uncertain of the origins of what you eat, feel free to use a handy program as a guide, at http://www.thefoodmap.org/

Or, if possible, please do consider ordering a copy of the atlas, http://www.guerillacartography.net/home.html

There will be an informal collective publication party for the book of maps and an ongoing discussion about its February 17 release party at Smilodon Plaza outside McCone Hall at the University of California at Berkeley: Food: An Atlas Release Party.

Where: Smilodon Plaza at McCone Hall** University of California Berkeley, California

When: Sunday, February 17, 2013 11:00 a.m. – 5:00 p.m.

 This even being long past, for an absolutely free download of the maps in the atlas, click here…

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Filed under data visualization, early modern Europe, Food, foodscapes, national divides

Map-Inspired Madness: Mapping the Great White in the Solitude of Ahab's Cabin

The terrifying search for the whale Moby Dick runs almost vertiginously off the known map.  The absence of bearings are particularly apparent in an era of increased map-printing and the growing claims of map authorship, often insecure of the origins or coherence of their captain’s narrative design.  The quest for the elusive Great White takes readers literally off the map, as The Pequod leads readers off of the map, in frequently disorienting ways; the apparently unreliable narrative carries readers on a quest for Moby-Dick into unknown areas less mapped as the almost  primal site of whale spawning, unknown to most, where the craft, itself adorned with whale bones—“tricking herself forth in the bones of her natural enemies,” bulwarks adorned with sperm whale teeth, rudder made from a whale jaw bone, seems to seek to arrive by human artifice, as if to persuade the whale to reveal itself by charms–or be all too similarly cannibalized by its craft. 

As the voyage progresses across the seas, Ahab descends to madness as he falls into maps in his desire for stability and power.  The book is an epic of consciousness, of Shakespearean scale, and a study in a landscape of psychic interiority.   As if conjuring the character of Ahab, on the final flyleaf of a volume of Shakespeare’s works, Melville echoed the words that Captain Ahab deleriously howls as he mock-sanctifies the harpoon he feels destined to kill Moby Dick.  The devlish incantation sums up his monomaniacal absorption, inverting the sacred ritual of baptism of a Christian soul, “Ego non baptizo te in nomine Patris et/Filii et Spiritus Sancti–sed in nomine/Diaboli”–after which Melville added:  “madness is undefinable” in its hubristic drive for “converse with the Intelligence, Power, the Angel.”   If Melville was raised in the austere Calvinist, learning the catechism in the Dutch Reform Church, taught to  “acquiesce in God’s will, no matter how unjust or cruel it might seem,” without recrimination for the divine plan, Ahab’s attempt to conjure the Great White whale moves not by summoning angels or demons but by conjuring his location on maps, as if to trying to conjure the whale by imprecations, charms and talismans.  The charms, we learn in Chapter 100, begin first and foremost in his obsessive reading of nautical charts and maps. Ahab’s mad drive is no where more unbalanced than on his obsessive poring over maps to reveal the location of the whale, as if he might geolocate his position by latitudes and longitudes. Ahab’s investment of maps with mystical powers is almost a clear echo of the Theurgic magic that Melville saw as the belief in his ability to conjure the whale he so obsessively seeks.

Of course, as Melville would remind us, the map is all in the eye of its reader.  Maps, in contrast, provide a sense of stability to Ishmael, and were the basis of historical orientation to the seas.   ‘It is not down in any map; true places never are,’ Ishmael descriptively evokes the mysterious origins of his fellow sailor and companion, Queequeg, whom he praises as “George Washington cannibalistically developed.”   Queequeg hails from the South Seas, and his unknown origins betrays the fascination of unmapped spaces and the allure of being “off” the map.  The sailors’ concern with mapping places haunting the narrator of the novel obsesses the monomaniacal ship’s captain who leads his ship to the same area of the globe in search of the lone whale he seeks to lead an increasingly wary crew.  Melville wrote with a particular sense of spatiousness in a chapter that first tells the story of the Great White Whale–“Moby-Dick” (Chapter XLI)–poses the question of preserving collective knowledge to gain bearings on the location of the White Whale, that suggests the onset of the first mapped knowledge of whale routes.  If providing pictures of  the specter of the whale from from the point of view of the whale-man, the encounter of ships at sea at the start of the hundredth chapter betrays a  desperation to orient his ship on the high seas, but which the conjurer Ahab invests with devilish properties as if they had the Theurgic properties he so diabolically desired.

At the start of the hundredth chapter of the massive narrative, an obsessive Ahab cries hopefully to crews of a passing English ship monomaniacally—“Ahoy!   Hast thou seen the Great White?”   Ahab cries in biblical syntax in desperation to the approaching English ship’s captain and crew, showing his ivory leg to the ship whose captain barely seems to understand him, but improbably turns out to be his twin, having lost an arm last year to the very same white whale:  in a macabre recognition scene, the ships joined the two disfigured by the same whale clink ivory limbs, arm and leg, bound by both how their lives found new orientation after their encounters with the great white whale.  Ahab has prepared to track the whale’s course on a map, however, and in ways not often historicized in the mapping of whales, a sort of hubristic act in the case of the Great White that Ahab tracks, and yet a cartographic image of location of the great white whale’s course that Ahab seems perversely and maniacally determined to be able to conjure by a map–perhaps an intimation of madness. As much as revealing the hubris of such determination, Melville’s description of Ahab’s madness is historicized, in a telling footnote, in contemporary maps of whale routes, whose potential promise, limits, and benefits he would have known well as a man of the seas.   

While legends of sightings are dispersed among whaling ships “sprinkled over the entire watery circumference” in disorderly fashion, each “pushing their quest along solitary latitudes,” sharing knowledge about whales’ locations was prevented given the “inordinate length of each separate voyage” and “long obstructed the spread through the whole world-wide whaling fleet of the special individualizing tidings concerning Moby Dick.”  The sightings of sperm whales of uncommon magnitude provoked rumors and fears of encounters with the whale, as one might expect, even if they were recored at a fixed time or meridian.  For, Melville reminds us again of the unique space of the open seas, “in maritime life, far more than that of terra firma wild rumors abound, wherever there is any adequate reality for them to cling to;” in the “remotest waters” or “widest watery spaces,” whalemen are subject to “influences all tending to make his fancy pregnant with many a mighty birth.”  

Such an expansion of legends of the White Whale on the open seas contrast to the single-minded focus of Ahab’s tracking of Moby Dick, and the certainty that the Captain possesses of his ability to find Moby Dick on the open seas .  Such a fixation is opaque at the book’s start, but is perhaps most manifest in his obsessive desire to track the individual whale by the sea charts kept in his cabin, to which he retires to read each night, and seem to provide the first point of entrance into his psyche–and what Melville calls his “monomania.”  As the ship moves over the seas, Ahab returns often to his cabin to read charts, maps, and logs, as map-reading becomes a keen emblem of monomaniacal fixation–as the belief that maps will help him track the whale that he is committed to kill.  The maps may magnify the sense of monomania, the psychological diagnosis of an undue expansion of mental attention on one object; if repeated reading the maps serves as an emblem of the growth of his fixation despite the survival of his intellect; trying to pursue the whale on charts seems to serve to focus his vindictiveness, as if materializing how the “White Whale swam before him as the monomaniac incarnation of all this malicious agencies which some deep men feel eating at them, till they are left living with half a heart and half a lung.”  Ahab’s fixation on the yellowed charts he unrolled on his cabin table express the monomaniacal tendencies defined in nineteenth century psychiatry of how an inordinate fixation persists in an otherwise rational mind; the fixation on mapping the course of the whale obsesses his attentive mind.  

Is the hope of locating the White Whale by the rutters of past whaling ships and collation of mapped observations an emblem of nourishing an undue fixation of his pathological preoccupation, despite his apparent ability to reason the possible path of the whale’s path?  The extended narrative of the ongoing quest for Moby Dick on which Ahab leads Pequod that fills the content of the novel becomes a sort of psychic profile of the obsessiveness with which Ahab takes the Pequod, and the novel’s narrator Ishmael, to encounter Moby Dick in the South Seas–the site of whale -spawning where the novel culminates.  The retiring of Ahab to the solitude of his cabin matches his withdrawal into his mind and serves to nurse his preoccupations.  What provides a more gripping image of Ahab’s inner psyche than the obsessive attention that he gives to tracking the White Whale by maps?   Ahab retires to consult log-books and charts to cull sightings of sperm whales that almost substitute for an actual map or rutter–and for the trust that sailors might place in maps and charts to guide the ship.  The problem of locating the whale s underscored by mention of the “wild suggestions” of many ships that have given the whale chase of an “unearthly conceit that “Moby Dick was ubiquitous; . . .  had actually been encountered in opposite latitudes at one and the same instant of time;” if”the secrets of the currents in the seas have never yet been divulged, even to the most erudite research,” Ahab seeks to challenge this sense of ubiquity through his obsessive consultation of charts, by following of the outlines of naval courses.  His intensity comes to transform his very brown and visage into a lined map, tracing out courses, so that his forehead comes to resemble a chart; reading maps with such obsessiveness to track his prey seems to remove Ahab’s single-minded pursuit from any oceanic transit, and from the common good of the ship that he commands.

Ahab’s monomania may seem sui generis.  But it is closely tied to the mapping project of Mathew Fontaine Maury and the contemporary project of collating open data on whale migration in Melville’s time, and the promise of investing legibility in a global space of whale migration.  Even more than the bodily injury of the loss of his leg that left him tormented with visions of the White Whale, the obsessive tracking and persistent consultation of charts and maps with other records manifests the idée fixe by which Captain Ahab is obsessed, and indeed the solitary consultation of these charts while his crew sleeps at night stand for the single-minded madness of tracking one whale on the open seas.  The folly of tracking the White Whale on a map embodies Ahab’s monomaniacal pursuit of a way to track its course by a paper map.   So fully does map-reading come to consume both his mind and his body as he ponders charts every night in his cabin, drawing new lines and courses by pencil, and revising them, “threading a maze of currents and eddies, with a veiew to the more certain accomplishment of that monomaniac though of his soul, so focussed on a map that, in a brilliant image, his tormented face even becomes a map, bearing the traces of the pencil lines traced on the charts, as if the subject of his fixation rises to the surface of his skin, so entirely consumed his mind by the conceit of mapping the course of Moby Dick.  The appearance of these self-inflicted lines as if engraved on Ahab’s brow–Melville’s image–echo the captain’s fixation with obsessively tracing multiple marine courses on the charts he keeps in his cabin; the courses that are so intensely pondered seem to rise to lines inscribed on his own skin as if in as a consequence of the imprint that tracing possible courses  of the leviathan has brought.  

The conceit of the tracking of whales on maps appears an emblem of Ahab’s madness, if it almost echoes contemporary techniques of Global Positioning Systems.  The utter hopelessness of locating one whale in an ocean map seems apparent; Ahab has indeed so often red maps to transform himself into a map hoping to locate Moby Dick, and the conceit of mapping whales has filled his mind.  Yet, as the “hidden ways of the Sperm Whale when beneath the surface remain, in great part, unaccountable to his pursuers, . . . the most curious and contradictory speculations regarding them, especially concerning [how] he transports himself with such vast swiftness to the most widely distant points”    Melville presents the problem of mapping the course of whales as one by which the crazed Captain Ahab is increasingly consumed, pouring over charts in the captain’s cabin, increasingly isolated at a remove from the crew including Queequeg and Ishmael, and the fate of his ship.  Although whalemen by their expert knowledge often came to the conclusion after the White Whale so often escaped their capture “Moby Dick not only ubiquitous, but immortal,” the presumption of mapping the course of the White Whale’s course is perhaps the clearest illustration and emblem of Ahab’s hubris, and monomaniac obsession with tracking the whale above the expert knowledge of his crew, as he “led upon the whale’s white hump as the sum of all the general rage and hate felt by his whole race,” so violently did he come to see personified in the whale that had once torn off his leg all evil in the world, and pit himself against it.  Maps provide Ahab with a basis to nourish and expand the “monomania  in him [that] took its instant rise at the precise time of his bodily dismemberment.”  If such a mania began he returned home, stretched in a hammock on his homeward voyage, swaying in a straitjacket in the rocking boat returning across the tranquil tropics, as “his special lunacy having stormed his general sanity,” he obsessed after returning to Nantucket with the one aim of hunting the White Whale.  Monomania had almost fallen out of favor as a diagnosis by 1850, when Melville wrote, but novelists from Balzac to Bronte adopted the image of mental fixation and unhinged rationality that Ahab’s reading of maps convey.  

Nothing in Mellville’s novel is so great an emblem indicating Captain Ahab’s madness than his obsessive consultation of nautical charts and maps of which he is a jealous custodian, and which provide the basis to nourish his determination to locate Moby Dick.  Maps may feed Ahab’s relentless compulsion to track the White Whale.  Ahab’s obsession with maps reflects contemporary attempts to map the open seas:  indeed, the superstitious value of the leviathan held a special place in the “wild, strange tales of Southern whaling,” and the deep sympathy of whaling men for their prey, who they know far better than those naturalists who have perpetuated false legends of their fierce animosity for humans, from Palsson to Cuvier, distorting the actual awesomenes of pursuing any whale tracking the Great White.  

Ahab’s obsessive reading of maps to track Moby Dick seems a figure for his monomania, but reflects an actual mapping project tracking whales on the open seas, which Melville knew well, and a project of mapping the logs of whaling ships in legible cartographic form.  Ahab’s use of maps to track Moby Dick mirrors the cartographical project of Matthew Fontaine Maury, the nineteenth-century Virginian polymath and early hero of open data, who in 1851 sought to map migratory routes of Sperm and Right whales or the benefit of the whaling economy.   If Melville often consulted histories of arctic searches for Northern Whales published from the 1820s, the appearance of an authoritative map of the courses of whales that Maury had accumulated from ships’ logs provided a model that attempted to impose human reason and fixed continuity on a whale’s migrating itineraries and paths, in order best to predict its actual location.

Ahab’s obsessive hope to track the course of the great white whale Moby Dick in the ship the Pequod may mirror the scope and ambition of M.F. Maury’s project–a project that led to one of the odder maps of marine population and migration that appears below, but which is one of the monuments of open data.   For Melville, however, Ahab’s mania seems driven by the hope the map carried for being  able to track  the course of the great white whale that his prey, and to arrive at the moment of confrontation that will in fact never appear on any map.  For unlike the observations Maury graphically collated, the specificity of Ahab’s tie to Moby Dick is not on the map at all.

Whale Chart 1851Maury’s Whaling Map; Norman B. Leventhal Map Center at the Boston Public Library

Ahab’s self-imposed sequestering on the voyage of the Pequod in his cabin, surrounded by a variety of charts, seems emblematic of his single-minded obsession to track the elusive Moby Dick.  It is emblematic of a uniquely obsessive sort of map-reading emblematic of his particular sort of hubris:  as he will never know the true path of the majestic whale, his study of the map symbolizes a contest between the mapping abilities of man and whale.

The private consultation of the map in the the secret space of the captain’s cabin reveals the sharp contrast between the whale as an innate cartographer who migrated across seas and the knowledge of routes inscribed in lifeless nautical charts, and the inability to plot or plan the intense longing for his confrontation with Moby Dick within the range of observations of all whales by traveling whale ships.  But it also offers an amazing fantasia of the reading maps and nautical maps as if they were guides to habitation, and a reflection on the nature of map-reading and the comprehensive claims of encompassing known space within engraved maps, and specifically of the colored charts of sea routes, whaling and sighted whales that the oceanographer Matthew Fontaine Maury produced in the 1850s compiling nautical logs of whaling ships, after having remapped the coastline of the United States from the geodetic Survey of the Coast by the Swiss Ferdnand Hassler, which had tried to fulfill the Jeffersonian dream of a nation facing two oceans, before joining the Confederate cause.

image.png .

We have little sense of the amassing of data that existed in Ahab’s cabin, so much as the intense relation that the captain develops to his charts.  Melville describes how Ahab retires to his cabin to open “large wrinkled roll of yellowish sea charts, spread them before him on his screwed-down table,” ready to set himself to “intently study the various lines and shadings which there met his eye,” and escape into the paths that they trace.  The memorable episode in Ahab’s own cabin focusses attention on how the captain’s obsessive consultation of the maps, as a sort of emblem of his search to capture the whale in them.   Ahab processed information in the map as best he could, and “with slow but steady pencil trace additional courses over spaces that before were blank,” while consulting log-books of previous voyages and noted sightings of sperm whales in a desperate attempt to locate the migratory path of the white sperm whale Moby Dick–whose own route he so obsessively seeks to understand and on which he fixates so obstinately. The reading activity is isolated and isolation, because the map is essentially mute, a second order of spatial knowledge with which he has no literal traffic or exchange, but becomes a way to wrap himself in further isolation from the mammal that communes with the productive fecund waters of the sea.  “While he himself was marking outlines and courses on the wrinkled charts, some invisible pencil was also tracing lines and courses upon the deeply marked chart of his forehead,” as every night, “in the solitude of his cabin, Ahab thus pondered over his charts, . . . threading a maze of currents and eddys [sic], with a view to the more certain accomplishment of that monomaniac thought of his soul.”

Such a collective map of the sightings of whales is both the focus and talisman of Ahab’s monomaniacal will:  both as the transcription of the paths of hidden submarine itineraries, “with the charts of all four oceans before him,” and the hubris of understanding the concealed migratory course of that noble whale with which he is so obsessed and that has long evaded his search.  For Melville confides that “it might seem an absurdly hopeless task thus to seek out one solitary creature in the unhooped oceans of this planet” to many; “But not so did it seem to Ahab, who knew the set of all tides and currents; thereby calculating the driftings of the sperm whale’s food, which whales were imagined to follow; and, also, calling to mind the regular, ascertained seasons for hunting him in particular latitudes; could arrive at reasonable surmises, almost approaching to certainties, concerning the timeliest day to be upon this or that ground in search of his prey.”  The privacy of the consultation of the tables that allow him to try to read this map, and to establish the position of the whale he seeks, becomes the basis for the captain’s obsessive hope to track the progress of the whale, better to interpret its location.

The intensive reading of ocean charts becomes a site of reading that obsesses Ahab as a means to determine and decipher the logic of its movement stand at odds with the description of the sublime nature of the sperm whale, whose own head cannot even be read without wondering at the majesty of the form of the “head of this Leviathan,” truly “an anomalous creature,” impossible to interpret or decipher, whose imposing grandeur is of such “god-like dignity” to defy human interpretation.  As the wonderfully described problem of the legibility of the “plaited forehead” of the Sperm Whale is a living surface that defies interpretation, inscribed with “innumerable strange devices for [its] emblematical adornment,” following not Euclidean mathematics, but rather “pure nautical mathematics,” the mapping of the course of the whale seems to defy tracking by Euclidean tools also defies reading, much as Melville described the sperm whale’s forehead forms a “mystically carved container,” the lines of whose face defy clear reading, as the “bumps on the head of this Leviathan” is a surface whose interpretation “no Physiognomist or Phrenologist has as yet undertaken,” and would challenge the abilities of Lavater–despite his study of animal faces–or Spurzheim or Gall, suggesting the intractable indecipherability of the whale, but whose “sublime aspect” and “added grandeur” Melville attempted, in the brow in which “mighty god-like dignity” is indeed “inherent” in a brow “plaited with riddles,” presenting Lavater’s mark of genius in the depressed crescent at its middle, in a brow “so amplified . . . you feel the Deity and the dread powers more forcefully than in any other object in living nature.”

As the brow of the leviathan remains challenging to be read, any hope of reading the map of the path it takes seems, despite Ahab’s desire and Maury’s map, Melville appears to assure his readers, as futile as a way locating the actual whale Moby Dick, but becomes an obsessing act of tracing, retracing, and location, that becomes Ahab’s obsessive interpretive project in Melville’s novel.  The fantasy of an ability to harness sperm whale as a medium or vehicle for global travel had appeared in the Currier & Ives satire on the California Gold Rush circa 1849, “California Gold,” that conflated value with the huge “Blower” a ’49er placed in a harness to steer his chunk of gold across the Cape Horn, rendering the prospect of laborious journey to California as a fantasy of the domestication of wild mammal put to use as a private frigate:  while the whale’s course was never to be so predictable the Currier & Ives cartoon suggested the appeal to a broad imaginary, a joke on global travel if not the presumptuousness of circuits around continents.

 

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Filed under American literature, data visualization, Herman Melville, Moby Dick, open data