Tag Archives: dr. catriona macaulay

Don’t panic: the smart city is here!


Ding Wang, in her own words, ‘has a special interest in pursuing degrees whose names consist of two random words’ (specifically Tourism Management, Design Ethnography, and now Digital Economy). Her research is concerned with smart cities and she is applying ethnographic methods to critique and interrogate the smart city conversation.

Editors note: Ding begins her post with a quote from Hitch Hiker’s Guide to the Galaxy, and so will I. The Guide includes the woeful tale of an alien species whose battle fleet sped across the wastes of space for thousands of years before they dived “screaming on to the first planet they came across – which happened to be the Earth – where due to a terrible miscalculation of scale the entire battle fleet was accidentally swallowed by a small dog.” 

This massive miscalculation is rather how I felt after I attended a seminar about one famously blue technology company’s smart cities programme. The first third of the presentation was inspirational. It intelligently framed big problems: energy, pollution, food. Then, a series of technologies that the company had developed to provide ‘real, tangible, deliverable’ solutions to those problems were described. Suddenly the sheen, glamour, and optimism of the supposedly smart solutions disappeared and revealed what the smart cities programme meant in practice: a massively complex and expensive system to operate the traffic lights at intersections (or, robots). Similarly in this piece, Ding is not overly optimistic about the smart cities movement – at least that’s what her ethnographic nous is telling her. Just as the Vl’Hurg battle fleet got swallowed by a small dog due to a massive miscalculation, please let it not be us that massively miscalculates the scale of the confidence trick that ‘smart city’ rhetoric could turn out to be. (Alternatively, we could just ‘cheer up – [because] it might never happen’.)

This post is part of the Post Disciplinary Ethnography Edition based on work done at the HighWire Centre for Doctoral Training and curated by Joseph Lindley. The other articles in the series are “What on Earth is Post Disciplinary Ethnography?“, “What’s the matter with Ethnography?“, “Everybody’s an Ethnographer!” and “Lemon Difficult: Building a Strategic Speculation Consultancy“.

People who have read the book the Hitchhiker’s Guide to Galaxy will probably remember this passage from the beginning of the book (for people who have not read the book it comes highly recommended). I watched the film as a kid (please forgive my ill-advised choice: I regretted it), then I read the book in Chinese (yes, it was translated into Chinese, that’s how good the book is!) and somehow I felt the urge to revisit the book as an adult and in English. I was surprised at how engaged I was by the novel. I related to it even more than I did as a kid.

“Orbiting this at a distance of roughly ninety-two million miles is an utterly insignificant little blue green planet whose ape-descended life forms are so amazingly primitive that they still think digital watches are a pretty neat idea.

This planet has – or rather had – a problem, which was this: most of the people on it were unhappy for pretty much of the time. Many solutions were suggested for this problem, but most of these were largely concerned with the movements of small green pieces of paper, which is odd because on the whole it wasn’t the small green pieces of paper that were unhappy.

And so the problem remained; lots of the people were mean, and most of them were miserable, even the ones with digital watches.”

The planet Earth is described as an unhappy place where we think little widgets like digital watches are neat: I’d say both of these things are true. The more telling observation, or prediction to be more accurate, is that even those with the neat digital watches aren’t necessarily happier than anyone else (that is unless you believe the rhetoric advertising wearable tech!) Digital watches, or the plethora of other digital gadgets, don’t make us happy. Perhaps, then, we need something neater, bigger and better than just a watch. What about a whole digital city? But that name doesn’t sound quite right, right? After all, ‘digital’ is a word of its time, of the time that Hitchhiker’s Guide to the Galaxy was written – the late 1970s. When was the last time you saw a commercial for something calling itself a digital watch? Digital doesn’t cut the mustard any more. These days we like smart stuff (smartwatches, smartphones, smart energy meters… even smart forks). It’s not that we haven’t considered other prefixes (for example: intelligent, connected, ubiquitous) but we decided on smart because it just sounds so… smart. We live in smart times, and eat smart phones for breakfast. So, something that should make us happier… the thing that is neater, bigger, and better than just a watch… is the smart thing to end all smart things. More integration, more intelligence, more ubiquity. I guess the title gives it away, but of course I’m talking about smart cities.

Read More… Don’t panic: the smart city is here!

Everybody’s an Ethnographer!


Dhruv Sharma has a background in anthropology, has worked in various countries as an ethnographer, and also holds a master’s degree in design ethnography from Dundee University. His doctoral research is concerned with radical digital interventions designed to address issues of loneliness among the elderly. As the title of this piece may suggest, he believes that Everybody is an Ethnographer!

Editors note: Dhruv’s delightful post takes us on a journey that begins with a shape shifting monkey jumping over the ocean on a rescue mission. We segue via the wonderful term ‘lemon difficult’ (derived from twisting the strange English colloquialism ‘easy peazy lemon squeezy’). Finally, Dhruv explains how evolutionary factors have endowed our whole species with a tacit interpretive ability. If everybody is an ethnographer, then perhaps the future role of professional ethnographers is to play a supportive role as facilitator: is our future to act as the opposable thumb to the fingers of humanity?

This post is part of the Post Disciplinary Ethnography Edition based on work done at the HighWire Centre for Doctoral Training and curated by Joseph Lindley.This post is part of the Post Disciplinary Ethnography Edition based on work done at the HighWire Centre for Doctoral Training and curated by Joseph Lindley. The other articles in the series are “What on Earth is Post Disciplinary Ethnography?“, “What’s the matter with Ethnography?“, “Don’t Panic: The Smart City is Here! and “Lemon Difficult: Building a Strategic Speculation Consultancy“.

Mythology of the ethnographic hero

In the Hindu Mythological story of Ramayana, the evil king Raavana had abducted Lord Rama’s wife Sita. When Rama and his army of monkeys (Vanaras) found out where she was being held captive, they wanted to send someone to find her to check if she was doing okay and to reassure her that Lord Rama and his army were on their way to rescue her. The only problem was that she was located on a remote island. Lord Rama et al. had no means of crossing the ocean to reach her.

There comes a point in the story when Rama and his army have reached the edge of the sea and are wondering if they’ll ever be able to send a messenger across. In the absence of any other means of getting there, they need someone who can leap across the ocean to land safely on the island and still have enough energy left in them to leap back after finding Sita. According to the story, Hanuman (the Hindu Monkey God) was frustrated at the group’s inability to find a way to get there. Unaware of the part he would ultimately play, and the extraordinary abilities that he would have to draw upon, Hanuman was destined to fulfil a crucial role. In the meantime though, he sat depressed in a corner.

Hanuman was born with supernatural powers, including the ability to alter his body size at will and take giant leaps. However, as a child, he was very mischievous and while playing he would often cause disruption to religious rituals. When it became impossible to control and discipline young Hanuman, one sage put a curse on him making him forget the abilities and super powers that he possessed. The curse would only be lifted when Hanuman’s powers were the only viable option. In the aforementioned scene of Ramayana, Hanuman keeps suggesting that he is not able to cross the ocean, but through constant convincing, reassurance and cheering by his peers, he finally realises his potential, the curse is lifted, and he emerges as the hero. Hanuman had the innate ability to perform the task but needed help, support, encouragement and reassurance to lift the curse and to put his abilities into practice.Read More… Everybody’s an Ethnographer!