Dominic Boyer - Böcker

Combining ethnography, history, and social theory, Dominic Boyer's "Spirit and System" exposes how the shifting fortunes and social perceptions of German intellectuals in the nineteenth and twentieth centuries influenced German's conceptions of modernity and national culture. Boyer analyzes the creation and mediation of the social knowledge of "German-ness" from nineteenth-century university culture and its philosophies of history, to the media systems and redemptive public cultures of the Third Reich and the German Democratic Republic, to the present-day experiences of former East German journalists seeking to explain life in post-unification Germany. Throughout this study, Boyer reveals how dialectical knowledge of "German-ness" - that is, knowledge that emphasizes a cultural tension between an inner "spirit" and an external "system" of social life - is modeled unconsciously upon intellectuals' self-knowledge as it tracks their fluctuation between alienation and utopianism in their interpretations of nation and modernity.

Combining ethnography, history, and social theory, Dominic Boyer's "Spirit and System" exposes how the shifting fortunes and social perceptions of German intellectuals in the nineteenth and twentieth centuries influenced German's conceptions of modernity and national culture. Boyer analyzes the creation and mediation of the social knowledge of "German-ness" from nineteenth-century university culture and its philosophies of history, to the media systems and redemptive public cultures of the Third Reich and the German Democratic Republic, to the present-day experiences of former East German journalists seeking to explain life in post-unification Germany. Throughout this study, Boyer reveals how dialectical knowledge of "German-ness" - that is, knowledge that emphasizes a cultural tension between an inner "spirit" and an external "system" of social life - is modeled unconsciously upon intellectuals' self-knowledge as it tracks their fluctuation between alienation and utopianism in their interpretations of nation and modernity.

News journalism is in the midst of radical transformation brought about by the spread of digital information and communication technology and the rise of neoliberalism. What does it look like, however, from the inside of a news organization? In The Life Informatic, Dominic Boyer offers the first anthropological ethnography of contemporary office-based news journalism. The result is a fascinating account of journalists struggling to maintain their expertise and authority, even as they find their principles and skills profoundly challenged by ever more complex and fast-moving streams of information. Boyer conducted his fieldwork inside three news organizations in Germany (a world leader in digital journalism) supplemented by extensive interviews in the United States. His findings challenge popular and scholarly images of journalists as roving truth-seekers, showing instead the extent to which sedentary office-based "screenwork" (such as gathering and processing information online) has come to dominate news journalism. To explain this phenomenon Boyer puts forth the notion of "digital liberalism"—a powerful convergence of technological and ideological forces over the past two decades that has rebalanced electronic mediation from the radial (or broadcast) tendencies of the mid-twentieth century to the lateral (or peer-to-peer) tendencies that dominate in the era of the Internet and social media. Under digital liberalism an entire regime of media, knowledge, and authority has become integrated around liberal principles of individuality and publicity, both unmaking and remaking news institutions of the broadcast era. Finally, Boyer offers some scenarios for how news journalism will develop in the future and discusses how other intellectual professionals, such as ethnographers, have also become more screenworkers than fieldworkers.

News journalism is in the midst of radical transformation brought about by the spread of digital information and communication technology and the rise of neoliberalism. What does it look like, however, from the inside of a news organization? In The Life Informatic, Dominic Boyer offers the first anthropological ethnography of contemporary office-based news journalism. The result is a fascinating account of journalists struggling to maintain their expertise and authority, even as they find their principles and skills profoundly challenged by ever more complex and fast-moving streams of information. Boyer conducted his fieldwork inside three news organizations in Germany (a world leader in digital journalism) supplemented by extensive interviews in the United States. His findings challenge popular and scholarly images of journalists as roving truth-seekers, showing instead the extent to which sedentary office-based "screenwork" (such as gathering and processing information online) has come to dominate news journalism. To explain this phenomenon Boyer puts forth the notion of "digital liberalism"—a powerful convergence of technological and ideological forces over the past two decades that has rebalanced electronic mediation from the radial (or broadcast) tendencies of the mid-twentieth century to the lateral (or peer-to-peer) tendencies that dominate in the era of the Internet and social media. Under digital liberalism an entire regime of media, knowledge, and authority has become integrated around liberal principles of individuality and publicity, both unmaking and remaking news institutions of the broadcast era. Finally, Boyer offers some scenarios for how news journalism will develop in the future and discusses how other intellectual professionals, such as ethnographers, have also become more screenworkers than fieldworkers.

Energy humanities is a field of scholarship that, like medical and digital humanities before it, aims to overcome traditional boundaries between the disciplines and between academic and applied research. Responding to growing public concern about anthropogenic climate change and the unsustainability of the fuels we use to power our modern society, energy humanists highlight the essential contribution that humanistic insights and methods can make to areas of analysis once thought best left to the natural sciences. In this groundbreaking anthology, Imre Szeman and Dominic Boyer have brought together a carefully curated selection of the best and most influential work in energy humanities. Arguing that today's energy and environmental dilemmas are fundamentally problems of ethics, habits, imagination, values, institutions, belief, and power-all traditional areas of expertise of the humanities and humanistic social sciences-the essays and other pieces featured here demonstrate the scale and complexity of the issues the world faces. Their authors offer compelling possibilities for finding our way beyond our current energy dependencies toward a sustainable future.Contributors include: Margaret Atwood, Paolo Bacigalupi, Lesley Battler, Ursula Biemann, Dominic Boyer, Italo Calvino, Warren Cariou, Dipesh Chakrabarty, Una Chaudhuri, Claire Colebrook, Stephen Collis, Erik M. Conway, Amy De'Ath, Adam Dickinson, Fritz Ertl, Pope Francis, Amitav Ghosh, Gokce Gunel, Gabrielle Hecht, Cymene Howe, Dale Jamieson, Julia Kasdorf, Oliver Kellhammer, Stephanie LeMenager, Barry Lord, Graeme Macdonald, Joseph Masco, John McGrath, Martin McQuillan, Timothy Mitchell, Timothy Morton, Jean-Francois Mouhot, Abdul Rahman Munif, Judy Natal, Reza Negarestani, Pablo Neruda, David Nye, Naomi Oreskes, Andrew Pendakis, Karen Pinkus, Ken Saro-Wiwa, Hermann Scheer, Roy Scranton, Allan Stoekl, Imre Szeman, Laura Watts, Michael Watts, Jennifer Wenzel, Sheena Wilson, Patricia Yaeger, and Marina Zurkow

Energy humanities is a field of scholarship that, like medical and digital humanities before it, aims to overcome traditional boundaries between the disciplines and between academic and applied research. Responding to growing public concern about anthropogenic climate change and the unsustainability of the fuels we use to power our modern society, energy humanists highlight the essential contribution that humanistic insights and methods can make to areas of analysis once thought best left to the natural sciences. In this groundbreaking anthology, Imre Szeman and Dominic Boyer have brought together a carefully curated selection of the best and most influential work in energy humanities. Arguing that today's energy and environmental dilemmas are fundamentally problems of ethics, habits, imagination, values, institutions, belief, and power-all traditional areas of expertise of the humanities and humanistic social sciences-the essays and other pieces featured here demonstrate the scale and complexity of the issues the world faces. Their authors offer compelling possibilities for finding our way beyond our current energy dependencies toward a sustainable future.Contributors include: Margaret Atwood, Paolo Bacigalupi, Lesley Battler, Ursula Biemann, Dominic Boyer, Italo Calvino, Warren Cariou, Dipesh Chakrabarty, Una Chaudhuri, Claire Colebrook, Stephen Collis, Erik M. Conway, Amy De'Ath, Adam Dickinson, Fritz Ertl, Pope Francis, Amitav Ghosh, Gokce Gunel, Gabrielle Hecht, Cymene Howe, Dale Jamieson, Julia Kasdorf, Oliver Kellhammer, Stephanie LeMenager, Barry Lord, Graeme Macdonald, Joseph Masco, John McGrath, Martin McQuillan, Timothy Mitchell, Timothy Morton, Jean-Francois Mouhot, Abdul Rahman Munif, Judy Natal, Reza Negarestani, Pablo Neruda, David Nye, Naomi Oreskes, Andrew Pendakis, Karen Pinkus, Ken Saro-Wiwa, Hermann Scheer, Roy Scranton, Allan Stoekl, Imre Szeman, Laura Watts, Michael Watts, Jennifer Wenzel, Sheena Wilson, Patricia Yaeger, and Marina Zurkow

Between 2009 and 2013 Cymene Howe and Dominic Boyer conducted fieldwork in Mexico's Isthmus of Tehuantepec to examine the political, social, and ecological dimensions of moving from fossil fuels to wind power. Their work manifested itself as a new ethnographic form: the duograph-a combination of two single-authored books that draw on shared fieldsites, archives, and encounters that can be productively read together, yet can also stand alone in their analytic ambitions.In his volume, Energopolitics, Boyer examines the politics of wind power and how it is shaped by myriad factors, from the legacies of settler colonialism and indigenous resistance to state bureaucracy and corporate investment. Drawing on interviews with activists, campesinos, engineers, bureaucrats, politicians, and bankers, Boyer outlines the fundamental impact of energy and fuel on political power. Boyer also demonstrates how large conceptual frameworks cannot adequately explain the fraught and uniquely complicated conditions on the isthmus, illustrating the need to resist narratives of anthropocenic universalism and to attend to local particularities.

Between 2009 and 2013 Cymene Howe and Dominic Boyer conducted fieldwork in Mexico's Isthmus of Tehuantepec to examine the political, social, and ecological dimensions of moving from fossil fuels to wind power. Their work manifested itself as a new ethnographic form: the duograph-a combination of two single-authored books that draw on shared fieldsites, archives, and encounters that can be productively read together, yet can also stand alone in their analytic ambitions.In his volume, Energopolitics, Boyer examines the politics of wind power and how it is shaped by myriad factors, from the legacies of settler colonialism and indigenous resistance to state bureaucracy and corporate investment. Drawing on interviews with activists, campesinos, engineers, bureaucrats, politicians, and bankers, Boyer outlines the fundamental impact of energy and fuel on political power. Boyer also demonstrates how large conceptual frameworks cannot adequately explain the fraught and uniquely complicated conditions on the isthmus, illustrating the need to resist narratives of anthropocenic universalism and to attend to local particularities.

Between 2009 and 2013 Cymene Howe and Dominic Boyer conducted fieldwork in Mexico's Isthmus of Tehuantepec to examine the political, social, and ecological dimensions of moving from fossil fuels to wind power. Their work manifested itself as a new ethnographic form: the duograph-a combination of two single-authored books that draw on shared field sites, archives, and encounters that can be productively read together, yet also stand alone in their analytic ambitions.In his volume, Energopolitics, Boyer examines the politics of wind power and how it is shaped by myriad factors, from the legacies of settler colonialism and indigenous resistance to state bureaucracy and corporate investment. Drawing on interviews with activists, campesinos, engineers, bureaucrats, politicians, and bankers, Boyer outlines the fundamental impact of energy and fuel on political power. Boyer also demonstrates how large conceptual frameworks cannot adequately explain the fraught and uniquely complicated conditions on the Isthmus, illustrating the need to resist narratives of Anthropocenic universalism and to attend to local particularities.In her volume, Ecologics, Howe narrates how an antidote to the Anthropocene became both failure and success. Tracking the development of what would have been Latin America's largest wind park, Howe documents indigenous people's resistance to the project and the political and corporate climate that derailed its renewable energy potential. Using feminist and more-than-human theories, Howe demonstrates how the dynamics of energy and environment cannot be captured without understanding how human aspirations for energy articulate with nonhuman beings, technomaterial objects, and the geophysical forces that are at the heart of wind and power.

Within anthropology, as elsewhere in the human sciences, there is a tendency to divide knowledge making into two separate poles: conceptual (theory) vs. empirical (ethnography). In Theory Can Be More than It Used to Be, Dominic Boyer, James D. Faubion, and George E. Marcus argue that we need to take a step back from the assumption that we know what theory is to investigate how theory—a matter of concepts, of analytic practice, of medium of value, of professional ideology—operates in anthropology and related fields today. They have assembled a distinguished group of scholars to diagnose the state of the theory-ethnography divide in anthropology today and to explore alternative modes of analytical and pedagogical practice.Continuing the methodological insights provided in Fieldwork Is Not What It Used to Be, the contributors to this volume find that now is an optimal time to reflect on the status of theory in relation to ethnographic research in anthropology and kindred disciplines. Together they engage with questions such as, What passes for theory in anthropology and the human sciences today and why? What is theory's relation to ethnography? How are students trained to identify and respect anthropological theorization and how do they practice theoretical work in their later career stages? What theoretical experiments, languages, and institutions are available to the human sciences? Throughout, the editors and authors consider theory in practical terms, rather than as an amorphous set of ideas, an esoteric discourse of power, a norm of intellectual life, or an infinitely contestable canon of texts. A short editorial afterword explores alternative ethics and institutions of pedagogy and training in theory.

Within anthropology, as elsewhere in the human sciences, there is a tendency to divide knowledge making into two separate poles: conceptual (theory) vs. empirical (ethnography). In Theory Can Be More than It Used to Be, Dominic Boyer, James D. Faubion, and George E. Marcus argue that we need to take a step back from the assumption that we know what theory is to investigate how theory—a matter of concepts, of analytic practice, of medium of value, of professional ideology—operates in anthropology and related fields today. They have assembled a distinguished group of scholars to diagnose the state of the theory-ethnography divide in anthropology today and to explore alternative modes of analytical and pedagogical practice.Continuing the methodological insights provided in Fieldwork Is Not What It Used to Be, the contributors to this volume find that now is an optimal time to reflect on the status of theory in relation to ethnographic research in anthropology and kindred disciplines. Together they engage with questions such as, What passes for theory in anthropology and the human sciences today and why? What is theory's relation to ethnography? How are students trained to identify and respect anthropological theorization and how do they practice theoretical work in their later career stages? What theoretical experiments, languages, and institutions are available to the human sciences? Throughout, the editors and authors consider theory in practical terms, rather than as an amorphous set of ideas, an esoteric discourse of power, a norm of intellectual life, or an infinitely contestable canon of texts. A short editorial afterword explores alternative ethics and institutions of pedagogy and training in theory.

As multisited research has become mainstream in anthropology, collaboration has gained new relevance and traction as a critical infrastructure of both fieldwork and theory, enabling more ambitious research designs, forms of communication, and analysis. Collaborative Anthropology Today is the outcome of a 2017 workshop held at the Center for Ethnography, University of California, Irvine. This book is the latest in a trilogy that includes Fieldwork Is Not What It Used to Be and Theory Can Be More Than It Used to Be. Dominic Boyer and George E. Marcus assemble several notable ventures in collaborative anthropology and put them in dialogue with one another as a way of exploring the recent surge of interest in creating new kinds of ethnographic and theoretical partnerships, especially in the domains of art, media, and information. Contributors highlight projects in which collaboration has generated new possibilities of expression and conceptualizations of anthropological research, as well as prototypes that may be of use to others contemplating their own experimental collaborative ventures.

As multisited research has become mainstream in anthropology, collaboration has gained new relevance and traction as a critical infrastructure of both fieldwork and theory, enabling more ambitious research designs, forms of communication, and analysis. Collaborative Anthropology Today is the outcome of a 2017 workshop held at the Center for Ethnography, University of California, Irvine. This book is the latest in a trilogy that includes Fieldwork Is Not What It Used to Be and Theory Can Be More Than It Used to Be. Dominic Boyer and George E. Marcus assemble several notable ventures in collaborative anthropology and put them in dialogue with one another as a way of exploring the recent surge of interest in creating new kinds of ethnographic and theoretical partnerships, especially in the domains of art, media, and information. Contributors highlight projects in which collaboration has generated new possibilities of expression and conceptualizations of anthropological research, as well as prototypes that may be of use to others contemplating their own experimental collaborative ventures.

Explores ecological impasses and opportunities of our fossil-fueled civilization   It is more and more obvious that our fossilized civilization has no sustainable future. It is an ecological Ponzi scheme stealing away the lives of countless species and the wellbeing of future generations in exchange for contemporary conveniences and the luxuries of a small subset of the human population. Yet a civilization wholly beyond fossils still seems difficult to grasp.    In No More Fossils, Dominic Boyer tells the story of the rise of fossil civilization through successive phases of sucropolitics (plantation sugar), carbopolitics (industrial coal), and petropolitics (oily automobility and plasticity), showing what tethers us to the ecocidal trajectory of petroculture today and what it will take to overcome the forces that mire us in place. He also looks ahead toward the world that the rapid electrification of vehicles, buildings, and power is creating. What can we do to make electroculture more just and sustainable than the petroculture we are leaving behind?