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Transcript of Between urban and digital spaces, or the material unfolding of practice
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Between urban and digital spaces, or the material unfolding of practice
Vinicius M. Netto1
Distance is a form of the achievable.2
J. L. Borges
The idea of digital spaces and cities an apparently invisible network of interactions and
information overlapping the historically concrete and durable space of our cities, until recently the
sensory condition of our experience has captured contemporary imagination. These terms evoke a
somewhat unusual encounter between apparently separate phenomena distinct materialities.
Scholars from different areas have been attracted by this new materiality, which in itself contains
the potential for connection between events and situations, people and places in a disruption of the
contiguity of geographical space. Taking the form of networks of hypertexts and informational
exchange and possibilities for interaction on unprecedented levels it is a web that can connect us
extensively all the time, beyond the need for presence.
Indeed this intriguing fabric of materiality and its omnipresent aspect even begins to mean
endless connectivity. Digital networks are still considered as a new space-time experience in which
the properties of multiplicity and simultaneity of world events become increasingly clear and
attainable as never before. If distance communication is not a new phenomenon (remembering that
it dates from the end of the 19thcentury) it has certainly acquired new forms and enormous scope,
involving our everyday actions and often giving the impression that we live in a kind of brave new
world3 a hypermodernity creating experiences of a nature and a speed never previously
experienced.
Understanding the unveiling of this world based on new material foundations and a culture
experiencing rapid technological acceleration means understanding how the coexistence of urbanspaces and digital networks arises and affects our lives our ways of acting, experiencing and
socialising in material conditions that are also new. It is interesting to note that until recently the
relationship between the concrete nature of the urban space and the elusiveness of the digital in our
actions even seemed to be a contradiction an impossible synthesis, as if the digital put a check on
1Adjunct Professor, Programme of Graduate Studies in Architecture and Urbanism, Universidade Federal Fluminense.2La lejana es una forma de lo alcanzable (Borges, 1956).
3I recall here Aldous Huxleys (1932) novel about a dystopian future.
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the concrete, in an electronic overpowering of the old space, making it obsolete. A destructive and
apparently inexorable dualism seemed to be suggested.4
As we shall see, this dualism was overcome. We know that the rift feared by apocalyptic
zeal has not occurred. But if there has been no rift between concrete spaces and digital networks,can we say that there instead been an interweaving? Confirmation that there is no contradiction does
not suspend the fundamental problem that digital networks and urban networks have entirely
different natures: the volatility, elusiveness, invisibility of one; the tangibility, rigidity and constant
presence of the other. Where are the connections, the points of support between the digital and
the concrete? How do these planes of different materiality involve action?
This work aims to answer these questions beginning with an investigation of the nature of
urban and digital networks and their roles in the production of social practice or association. We
shall then move on to see how practice emerges and bifurcates between these two networks, the
urban and the digital. This paper addresses the coexistence of these materialities, apparently now
resolved and naturalised in practice. It is theory which now needs to make efforts towards
understanding the conditions and modes of this coexistence. Three points of interconnection and the
return of practice to the concrete are suggested: meaning, the body and the centrality of the subject
acting in the place. It involves exploring a role of urban space that is potentially renewed by what
we shall see as a growing complexity of the social world. Finally, I shall argue that in the current
development of practice in diverse communication networks urban space is becoming increasingly
removed from its original role as a material environment that is highly central in social reproduction
for one among many environments but with the incorporation of a new ontological role: as a
fundamental counterpoint to the elusiveness and partiality of digital communication networks.
In different spaces
These questions central to the understanding of the place of cities and digital networks in
contemporary life address the way in which the two supposed forms of space relate to each other;
and also where their contact touches on human practice and how it affects our form of life, the
capacity and possibility of associating our acts and testing their continuities. These issues arouse so
much interest because they relate to the nature of these different material networks and to their own
possibility of relation.
We certainly need something more than descriptions of informational action produced
through digital media; instead, descriptions of the actual entanglements of acts bifurcating into
different materialities, or how those acts form and unfold in urban networks and electronic and
4Virilio (1991); Castells (1996); Cairncross (2001).
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telematic networks: the concrete and electronic places they arise and emanate from; the points of
passage between them and the trajectories taken; where they occur and eventually their return to
their places of origin, in the form of responses, reactions, and continued interaction. Practice is
defined as acts of human doing, therefore involving objects, signs and meanings produced bygestures or speech, in texts and in hypertexts objects, signs and meanings that are transmittable
and understandable by other people, involving agreement or disagreement, omission or reflection
leading to new acts.5Social practice involves effects produced in the mutual nature of acting, and
acting in a socialised world.
The challenge here is to understand how social practice develops in apparently separate
spaces, with points of convergence and divergence between them. The first problem in terms of
reading cyberspace as part of a socio-technical reality of growing penetration and scope is to
grasp the complexity of the framework of practices unfolding in two types of networks. In other
words we have to understand how our practices unfold in interactions and exchange, effects and
results that connect and spread, partly through urban space and partly in electronic networks and
mobile communications.
The second problem is to understand the practical and cognitive bases of the connections
and the material and ontological foundations that make them possible and give them substance. If
description of the frameworks of social practice in these material conditions initially seems trivial
(in view of the naturalisation of our experience) or impossible (faced with its huge complexity and
elusiveness), description of what maintains the integrated frameworks as networks coupled together
touches on the counterintuitive. It involves understanding the conditions of the possibility of
producing communicative and technical networks that shape social and material reality, which are
perhaps asymmetrical in scope, presence and expression in practice. Understanding these two
problems means finding new descriptions. The first description relates to how we act immersed in
spatial and temporal dynamics that increasingly break down the profound association between
distance and time inherent to the historical constitution of practice and demand constant updating
and changes in our understanding of the world that is presented. A second description would touch
on the conditions that ensure integration of these frameworks and their potentially infinite
ramifications.
5 I use this definition based on the concepts of social action in Weber (1978), communicative action in Habermas
(1984) and communication in Luhmann (1995).
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The nature of concrete spaces and digital networks
An infinite number of terms has been employed in attempts to describe the intriguing materiality of
so-called digital spaces: cyberspace, A graphic representation of data abstracted from the banks of
every computer in the human system (Gibson); the new information network or grid of computers,a huge megalopolis without a center, the cybercity(Boyer); the information city and the space of
flows (Castells); the post-metropolis (Soja), the unwired cities (Townsend) of post-mass
communication networks generated by mobile technology and ubiquitous and intrusive computing;
the infobahn, the City of Bitsor theNet (Mitchell):6
The Net negates geometry. While it does have a definite topology of computational nodes and
radiating boulevards for bits [] it is fundamentally and profoundly antispatial [] the Net is
ambient nowhere in particular and everywhere at once.
Cyberspace and its theoretical variants even raised the idea of dissolution of the city as we know it,
a movement known as the end of geography by the economist Richard OBrien, and the death of
distance by another economist, Frances Cairncross. Bill Mitchell summarises the process:
The bonding agent that has held this whole intricate structure together [] is the need for face-to-
face contact [] proximity to expensive information-processing equipment, and for access to
information held at the central location and available only there. But the development of inexpensive,
widely distributed computational capacity and pervasive, increasingly sophisticated
telecommunications systems has greatly weakened the adhesive power of these former imperatives,
so that chunks of the old structure have begun to break away and then to stick together again in new
sorts of aggregations.7
Naturally, apocalyptic statements like these were firmly countered:
What is remarkable is how very little criticism depictions like this and other similar readings
around notions like cyberspace have received. [] even though the account offered is chock full of
cardinal errors: riven by a technological determinism that constantly transposes the characteristics of
machines on to human subjects [] indifferent to the constant backup work that is needed by
mediaries and intermediaries to keep telecommunications instantaneous [] Most serious of all such
6Gibson (1991, p. 51); Boyer (1996, p. 14); Castells (1996); Soja (2000); Townsend (2003); Mitchell (1995, p. 8).
7Mitchell (1995, p. 94); OBrien (1992); Cairncross (2001).
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accounts fail to sense the continual process of slow adjustment in practices [] the addition of new
cultural layers which negate the idea of a simple transmission from technology onto space.8
Crang and Thrift refer to questions that still resonate today: is space changing under the impact ofnew technologies? Could these technologies change the relationship between society and space?
With the passing of time, theorists like Saskia Sassen have shown that there is no need to fear for
our cities: technology will not lead to their apparent end at least not in the foreseeable future9.
This understanding has even led to an enthusiastic reversion in defence of concrete spaces, from
Peter Halls city of the coming golden age to Edward Glaesers recent and frankly optimistic
Triumph of the City.
But we shall see that despite overcoming the dualistic conflict of space versus technologies,
questions about the ways in which practice unfolds between the possibilities offered by an
information economy and the historical material means of the city itself remain open. These
questions are still largely answered by reifications, now about the supposed impact of technologies
on the actual configuration of the urban space and on our experience. So although I do not intend to
expound a genealogy of the worn debate about new technologies making concrete spaces obsolete, I
would suggest that the way in which the new digital networks impact on the possibilities of human
practice and its relationship with space lies at the root of these issues.
Space in practice
Unlike the so-called cyberspace of information and communication technologies, space is defined
by its comprehensive rigidity, which gives the artificial space of architecture and the city its
particular perception to the senses, and a place in language a name. Indeed, space can be defined
as the opposite of an abstract space or ether. Or rather, space can be defined by coexistence of
rigidity and ether, given that we act in empty spaces structured by the rigidity of tangible,
visible spaces; an ether that, although penetrable, is resistant to change precisely through being
defined by rigidity. In contrast to an apparent ubiquity of telematics and electronic networks that are
elusive in themselves but which depend on physical nodes and network devices for their existence,
urban space is a constant presence in social practice10
.
But if its rigidity forms the physical extent that separates in distance, on the other hand it
links and connects as structure networks of space connected as channels of movement (streets)
linking active nodes (buildings) and forming systems of access and activities that allow our
8Crang and Thrift (2000, p. 17).9Questions like these inspired the chapter A sociedade sob o prisma do espao.10
I am referring to the fact that world population is intensifying. Recent data about this can be found at State of the
World's Cities 2010/2011, UN Habitat (http://www.unhabitat.org/documents/SOWC10/R7.pdf).
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practices to interrelate. As networks of spaces and places, cities have a topology that more than
echoes the one of webpages and electronic placesin the multidirectional traffic of bits.
11
Wherever there is collective social life there is a structuring of the physical space actions of
producing space in the form of artificial structures on the natural geography. The city is one suchform, so far the one most adapted to societies of complex division of labour and intense
interactivity, involving spaces laden in relation to practice. The structuring of space is an expression
of social dynamics: the power of the search for integration in the life of social groups, the power of
association of practice shaping spaces. This structure or inner differentiation12
can be seen as the
visible trace of social emergences in a rigid material form, but even so and probably because of
this capable of providing support both to practices and to particular social interactions.
An unusual question might help us to see more of the place of space in practice. What
spatialities other than the urban could have the effect of stimulating high levels of co-presence and
potentials for interaction? Spatialities spread through the landscape; a concentrated spatiality but
without any internal differentiation or structure; a labyrinthine spatiality? These spatialities would
be obstructions to the flow of association. Someone might point out the possibility of our
interaction without needing to be co-present precisely through distance-communication
technologies. But could those technologies be attained without the density of co-presence and
communication historically provided by the densities and structures of the city?
The city means the possibility of performing acts not through a shapeless world or
fragmented or labyrinthine spatialities, which would render the emergence of communication
practices mediated by the body and co-presence highly problematic,13
but instead through material
forms that are in themselves means for our communication. The production of urban structures
increases the potential of space in putting actors in conditions of communication. The effects of
these spatial structures echo through all the spheres of practice mediated by the body. Putting it
another way, the effects related to urban space mediate and articulate every form of action and
interaction. Urban spaces contain the potential for effects on the mutual and relational nature of our
acts and can intensify the passagefromindividual tosocial acts.
So the potential for the emergence of communication mediated by the body is deeply
embedded in the actual materiality of the urban. Space has the role of stimulating (or controlling,
depending on the society, group and urban area in question) the possibilities of communication in
11 Removing the extent of the information and communication network infrastructure that support it, the topology of
places and flows in cyberspace closely resembles that of the city.12
It is hard to imagine how acts of production of space can generate spatialities that can evade any structure. However, we
need to distinguish between structure and order and incorporate contingency and play in the concept of structure
see Derrida, 2001).13This is an argument easily used by those who reify the digital space of communication as a reason for the obsolescenceof urban spaces forgetting that it was precisely that density of presential communicative processes in the urban that
provided the vector of technological development that brought us distance-communication technologies.
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the form of: (a) supporting the randomness and contingency of interactions and exchanges in the
social system, based on a kaleidoscope of encounters in public spaces and access to places of
activity; (b) increasing the potential for complementary actions finding continuity or for desired
interactions to occur let us say, in urban centres where certain complementary activities seek tolocate themselves close to one another. This effect of urban space allows elements of causality to be
established in the connections between certain types of practice, when space helps to bring together
potentially interactive actors; and (c) asserting conditions for what Giddens addressed as recursivity
of encounters, thus ensuring the continuity of interactions and their passage to a wide range of
actual relationships, which in turn will perform the role of establishing continuities in the symbolic
and material reproduction of groups and social systems.
But how does social practice emerge through concrete space? How can space be part of the
communication exchanges that constitute association? An act is not an isolated phenomenon with
an independent existence, without connections to its surroundings. Its intrinsic connections as an act
in the world immediately relate it to its effects and outputs, its context (acts arise through spaces
and places) and other acts, their outputs and places (the association between people involves
connections between their acts in time and in space).Neither can urban space be experienced in
isolation, or find an independent existence or have effects only upon itself. While our practices
continue to be related (that is to say produced through continuities and references to previous
practices, those in process or in the future, their contexts and their effects), their spaces will take
part in those referential connections. These connections are fundamentally shared meanings
produced in practices14
and conveyed in urban spaces. In other words, a substantial part of the
inherent relationality15
that would make up our social and material reality is achieved by
meanings produced through references between our practices and space such as accessing the
workplace to carry out activities cooperatively, looking for a particular service in a certain street
and there engaging in activities in progress or meeting friends in a bar. The practice of association
requires actors to test relations as they act: a construction that includes physical presence and
communicative exchange; connections that include a dimension that is as informational as it is
material; connections that take the form of the spatial contexts in which we act.
However, this description of practice and space as linked together is somewhat general.
How do such connections materialise in reality, in everyday life? Urban space has different
presences in the association of practice.
14The idea of the signified as an effect of practice derives from Wittgenstein (2001).
15See recent debates in human geography, performative approaches and actor-network theory, such as Thrift (2008).
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(i) Space is appropriated as a source of information16
for practice. Urban space is a form of
knowledge about the social fabric and the way in which it is structured and reproduced. Space is a
way of the social world presenting itself to itself. We are participating in a social situation if we
know that it occurs, or possibly occurs in a particular place. We are guided to that place by itsmeaning, that is to say by understanding its social content as a context of certain acts that interest
us. As we know the city and its material and semantic structures we can anticipate the possibilities
for interaction and encounter. The city here provides a reference system for our actions.
(ii) Then there is appropriation of space at the moment of interactionwith others present in
the place. The spatiality of the place makes way for interaction, but considerably beyond being a
mere physical support and visual or semiotic setting. Space can be seen as an ambiguous
environment both material and informational that supports the emergence of communication.
Such space laden with meanings produced by practice, a semanticized space, is the result of our
practice. But it is semanticized when an otheractor perceives it as such, by interpreting the practice
that takes place in it. Moreover, the space is only fully semanticized when it is enacted jointly, and
jointly recognised as such. That space of socially recognisable meanings is the result of the actual
association that it supports. Prior to that, space (even if intended for a particular purpose) cannot
acquire enough meaning to inform practice. A semanticized space is the sign that space has been
appropriated and recognised as a reference for acts.
(iii) Finally, this semanticized space becomes part of the practical and informational
connections between acts or eventsin progress or to be produced at other times and places. This is
the formation of communication networks beyond the temporal and spatial boundaries of the event,
when actors interact with absent actors through distance communication (through the exchange of
objects, accessing texts, hypertexts or with mobile devices). This third moment leads to the
formation of complexes of social interaction, and includes space as mediation and articulation in the
production of a highly ephemeral form of social structure: the emergence of social systems as
recursive communicative achievements in the here and now.17
We relate to spatial contexts so
that the effects of our practices can relate to each other through them: so that our practice is felt by
and can touch other actors.
A large part of the connections between our practices and their effects (and until recently all
practice) takes place through spaces shaped artificially in the form of cities. That relationship is
essential for social reproduction. Urbanisation was historically the pathway to the intensification of
communicative practice, and the contemporary urban space continues to exercise precisely that role.
16For examples of the view of space as information, see Haken and Portugali (2003), Portugali and Casakin (2003), andNetto (2005).17
This idea of volatile social structures as communicative effects derives from Luhmann (1995).
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That is the central idea of association through a referential space, the inseparable relationship
between practice and space and the place occupied by space in the production of channels of
references that connect our acts and their results to their contexts of realisation.
Digital networks, hypermodernity and the materialisation of practice
Notions of cyberspace and digital spaces have acquired considerable popularity, but what
exactly do they involve? One of the key elements of the change we are experiencing is the growing
use of computers in carrying out our practices and in putting them into operation, associating our
progressive involvement with semantic signs and content in the continuous production of
information, and our immersion in the communications allowed by new technologies. From a
functional point of view these technologies have led to increased speed and precision of actions and
the control of their results.
Practices previously carried out in the physical world of presential interaction and planned
in the analogue register of the physically printed sign are now realised in the technical interface of
electronic media. Their products lose tangibility and are re-codified in the apparent immateriality of
the electron, represented in shapes and symbols as machine code; re-materialised in the invisible
and impalpable world of the bit.The use of computers involves and absorbs our practices making
its projection of the digital world of the bit inside computers the means for the materialisation of
results. It launches our practices into a kind of third nature beyondboth the ecosystemic and the
artificial urban system that we produce.
The sense of partial invisibility of the operations and effects and results of practice
mediated by digital technologies is further expanded by another particular aspect. Texts and images
acquire the possibility of moving and replicating themselves infinitely, instantaneously re-
materialising in any other place that is connected. The effects of our acts are able to travel without
the material support of the physical artefact, and can affect people we have never seen and never
will see.
This environment is formed by the apparent omnipresence of the bit, and takes the
historical form of an inexorability of the immersion and conversion of practice to the digital; an
immersion in the unbearable lightness of the bit, to ironically paraphrase Kundera, exponentiated
by the possibility of emitting the effects of our acts, now converted into the imponderable flow of
electronic bits to anywhere with a device capable of decoding the flow and re-materialising it on the
screen or machine. This environment finds physical form and certainly a physical connotationin
our imagination, since we can no longer imagine all its ramifications, or where its nodes really
come together: the electronic webthat connects computers and everyone with the conditions to use
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them. The web becomes another place (every and no place, as Bill Mitchell would put it), another
possible environment. Socialities are apparently available at the click of a mouse. Practices of
interaction across distances begin to form in the paths of this virtually infinite maze. Computer
screens, tablets and mobile telephones provide their users with entries into cognitive worlds. Themoment of looking at the screen means entering into an informational space. This would be no
different from reading a book or any tangible work, apart from the fact that these technological
artefacts are able to access a practically infinite number of pages and relate to each other, and apart
from the fact that looking inside them means looking at things made in distant places. It means the
possibility of immersing oneself in the communicative flow between absent actors, in exchanges
that are as synchronic as they are diachronic, in messages and content waiting to be accessed
through the screen and this cognitive space.
Informational space is certainly created in the relationship between the presence of the body
and the electronic artefact in a physical place, but the bodily subject is no longer just there in the
physically circumscribed space. We of course know there is no digital space hovering in the web
of cables supporting the circulation of an electronic flow, but there are personal cognitive spaces
connected and stimulated digitally. There is a space of topological connections between machines
and minds genuinely integrated into information flows when in contact a topology with no
relevant dimension in a concrete sense: the connection between the screens and digital passages
supported by devices that intermittently receive our attention and become bridges to interaction
across space18
. Our attention in the here and now alternates between our surroundings and our
connected screens of many shapes and sizes .
This environment re-signifies, through pure contrast, our presence in the concrete, in the
second and first types a re-signification induced by the possibility of immersion in texts and
images that are in fact nowhere but which seem accessible everywhere in this third environment in
which practice seems immersed. That immersion, which takes the form of a dematerialisation of the
effects of our actions and their re-materialisation in the form of the bit, requires our cognitive
repositioningin relation to the concrete portion of our spatial practices within reach of the body. It
demands a repositioning of the subject towards the partial dematerialisation of the results of her acts
and increased transpatiality the break with the extent and contiguity of space as a fabric
adhering to action and the movement of the body and communication in co-presence.
The relation between space and body and the status of practice in this new ontological
condition is still tensioned by an acceleration of the historical rupture with the dependence of
tangibility and presence.Such ruptures require the subjects (conscious or otherwise) redefinition of
18See the notion of topology in Mitchell (1995).
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her action and possibilities in the face of the increasing means of conversion of actions and their
effects into such virtual, invisible maze of connectivity.
The convergence between practice and the technologies and flows of the bit appear to the
subject, in their extent and consequences, as a growing virtualisation of the world. Action does notbecome virtual in the sense of being less real but instead in the sense of becoming partially
invisible, imponderable, since a large part of the world within my reach19
is substantially
produced, associated and experienced in a world whose frameworks are becoming increasingly
digitised. This new status of practices spatiality and temporality and its new, apparently endless
connectivity is part of the difficulty in understanding the changes being experienced by our culture.
Epistemologically, this complexity was foreshadowed in the idea of postmodernity, the
crisis of modernity and the break with the modern, technological and evolutionary view of the
world from the 1960s onwards a period of relativizing the centrality of reason, in which a sense of
order was replaced by acceptance of instability, by an idea of absence of centres and a questioning
of the existence of dualisms and structures20
. But many people also believe that modernity was not
really overcome and that rather than entering truly postmodern times we are in fact experiencing an
acceleration of the modern experience via technology: a hypermodernity.21
In this view, modern
principles are not exhausted but instead acquire more profound form in certain aspects, even
absorbing the problem of instability and flexibility in social structures and relations, and in relation
to growing reflexivity on the level of the subject.
Hypermodernity absorbs this reading of instabilities not as an epistemological necessity but
instead as process and events shouting in the world outside: in the globalised economy
synchronised in real-time by computerised production technologies in networks of flexible
geometry (as geopolitics); in the regime of speculative financial accumulation and the casino of
global gambling in which events on Wall Street lead to a global crisis and redundancies in rural
towns in southern Brazil; in the growing mobility of people and objects; in electronic
communications that increase complexity and change forms of social interaction and the formation
of social networks; and in the instability all this seems to enforce on the subject.22
What would the spaces of hypermodernity be? Hybrid spaces of fragmentation and
connectivity, bridges between concrete places and the electronically floating cloud even in a
hardware of physical networks and hubs and providers that are apparently decreasingly locatable
19Schtz and Luckmann (1973).
20See Derrida (2001); see Bauman (1992).21Lipovetsky (2004); cf. Giddens (1990) and Bauman (2001).22
In discussion with Frederico de Holanda. The position expressed is the authors. On reflexivity, see Beck (1992); on the
sociology of mobility see works by John Urry and colleagues: Urry (2000; 2007); Elliot and Urry (2010).
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physically?23
The electronic web that became popular with the introduction of the Internet is being
progressively associated with another: telematic webs of mobile communication are popular and
evolving in new technologies, exponentiating communication with the mobility of transmissions. A
new period of communicative explosion came into being in the convergence of these two websthrough mobile technologies, with mobile phones practically everywhere and connected to the
World Wide Web, together with other portable devices like Palms and laptops, Wi-Fi wireless
internet networks and short-range webs.24
These networks and devices form the new media of
post-mass function with growing connections, allowing actual bilateral exchange of information,
as effective communication: the passage from the static interface of computers or fixed digital-web
nodes to the interfaces or mobile nodes of cell phones and other portable devices with internet
access. Cyberspace relates intimately to traffic in the streets, enveloping actors in a generally
connected environment. The anthropomorphism of mobile devices and communication networks
has penetrated virtually all fields of practice, creating new ontological conditions deeply associated
with the mobility of the body itself.25
Mobility and its relationship with other means of practices transpatial association and the
dematerialisation and re-materialisation of the effects of practice transmissible and replicable
transpatially form impressive ontological properties of access to the multiplicity and simultaneityof
acts and events. We are experiencing a materialisation of Henri Bergsons simultaneity of events
and simultaneity of flows, the apparent possibility of events entering within a single,
instantaneous perception26
in a connection almost filled with places, socialities and subjects on a
global scale.
In hypermodernitys compression of time and space27
we also experience the impression of
the ubiquity of another property, connectivity beyond contiguity.The ontological place occupied by
23 The localisation of centres of hardware that support the electronic places of websites is becoming increasingly less
relevant when the information is progressively maintained and stored inconstant circulation.24
The presence of cyberspace: at the end of 2010, 2 billion people had internet access, 1.6 billion of whom connected in
their homes amounting to 30% of the world population; 71% of the population of developed countries, 9.6% in Africa
(source: UN International Telecommunications Union, http://bit.ly/cAqMbS). Digital sources are replacing TV, radio and
newspapers as the man source of information for 61% of the online population in the countries investigated (source: BBC
Brasil, http://bbc.in/co2hFM); 350 million people send messages everyday via Facebook (source: TechCrunch,
http://tcrn.ch/c2FHS3); 82% of children in 10 western countries surveyed have a digital footprint before the age of two
(source AVG Internet, http://bit.ly/bihFYw). The presence of mobile communication: there were an estimated 5.3 billion
mobile phone subscribers worldwide at the end of 2010. Almost 200,000 mobile phone messages are sent every second.
Access to mobile networks is available for nine out of ten inhabitants and for eight out of ten rural inhabitants (source:
/UN/ITU, http://bit.ly/cAqMbS). In Brazil in 2009, there were 173.9 million accesses to the Personal Mobile Service
(PMS) (source: Anatel, http://bit.ly/fOk5fW). Data accessed in November/2010.25
See Silva (2006) and Santaella (2010), respectively. Another potentially powerful aspect of the convergence of
technologies and spaces in an effective hybridisation in terms of perception is the introduction of augmented-reality
technologies. Devices can add virtual layers to perception (with the use of devices like lenses, which are still in
experimental phase). During use, these can create layers of different information and a tensioning of commonly perceived
reality.26
See Bergson (2006, p. 65).27
Term from Harvey (1992).
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contiguity in our readings of social and material reality is somehow destabilised by the assertion of
a topology beyond concreteness,possible only through a break with the absolute continuity of space
and able to align globally distributed events in a single temporality in our cognition. Channelling
practice in this topology of connections and shortcuts of the concrete materiality of urban andgeographic spaces leads to the definitive establishment of what we might term a topological
understanding of the world,in which socialities, places and subjects suddenly seem attainable. The
ontology of a social and geographic world becomes penetrable and intelligible in its apparent
totality through the concept of network, popularised and turned into a paradigm, as if the diagram
representing the huge planetary social world were becoming flatter and flatter. An ontology in
which historicity either collapses or becomes invisible through the impression of an eternal present,
introduced by access to the simultaneity of agencies and situations appearing globally, all the time
visible and recordable as never before by cameras and communication devices carried on the body.
Nonetheless, and precisely because of this, we are affected by the exponentiation of an
overwhelming property: complexity in terms of information in volumes that are impossible to be
processed (pages and hypertexts that will never be known; actors suddenly becoming closer and
closer through electronics in webs that are increasingly connected but which cannot be sufficiently
known). Contemporary complexity is even felt in the problem of choice in this infinite option of
signs, meanings, acts, actors this second aspect visible in Niklas Luhmanns concept of
complexity. I shall move on to explore a role of urban space potentially renewed paradoxically
by this growing complexity of the social world.
We have discussed the nature and role of digital and mobile networks of trans-spatial
communication, the webs of urban spaces as reference systems for the presential emergence of
practice as social practice, and the social as a system of practices. We shall see how human
practice unfolds in these two entirely different networks of materialities.
Unfolding practice into urban and digital networks
What is the connection between the practices we perform in the form of urban processes and in
cyberspace? Both networks become part of the connections between acts and are fundamental
means of communication as frameworks of recognisable and interactive acts. We naturalise these
relationships. But thinking again counterfactually for a moment, we can see the real as
improbable as Luhmann would say the conditions of this naturalisation. Given that human
practice has become more complex as it has bifurcated into two distinct, albeit interconnected,
planes, one problem is to know how these interconnections are produced and structured the way
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in which these different networks link together in practice; a practice that is quickly adapted to
these passages: the possibility of unfolding into multiple places and material networks.
A second question is to understand what prevents such a system of practices becoming so
complex as to be partially disconnected, in possible gaps in its frameworks, through loss ordifficulty in the search and selection of information and cooperating actors. I would like to suggest
five aspects of the passage of practice between different, possibly asymmetrical material networks
of communication, and the complex interweaving of these networks.
(1) In cognitiveterms, these interweavings involve the form in which circulating meanings
and messages connect with the concrete. I would suggest that the passage between acts materialised
in urban and digital networks occurs according to mutual referencesbetween meanings with which
connection or communication is established. The sign can travel wherever the references take it
and momentarily connect it; where its meanings make sense; that is to say where meanings
produced in the urban place complement the meanings of signs circulating in cyberspace, and vice-
versa. Acting while plugged in to the transpatial web means bifurcating our acts and merging their
meanings and effects (previously fixed to their spatial context) with meanings produced and
circulating in other places, which connect us to actors who are not present. Urban space is more
than mere physical structure: it is a system of references whose places contain embedded meanings
that suggest latent connections to simultaneous, past and potential acts. Connections between
meanings do not end there.
If the references make sense, meanings enacted in places produce potential connections
with those in other places, connected by the digital web. Meanings enacted in urban spaces form
referential bridges between frameworks of acts produced in these different planes of materiality.
Urban and digital networks are therefore tied together kaleidoscopically and changeably, in a kind
of constantly changing tangle. Meanings are a medium of connectivity and provide direction in the
unfolding of practice in different spaces, therefore asserting continuity between acts performed in
urban space and those performed in the fabric of cyberspace. In our cognition this connection
happens in flashes, such as when we take part in an activity or social situation defined by the
borders of architecture or urban places. The contextual meanings produced there by our actions and
communications define the scope of attention to meanings and messages and social events accessed
digitally or telematically. But how does that connection occur in the passage from cognition to
practice?
(2) In practical terms, the interweaving involves forms in which we convert this cognitive
continuity, constructed by references shared between actors, and urban and electronic places, into
sequences of acts performed on different planes of materiality. These flows of acts unfold into
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different materialities, to then converge and return to the concreteness of the place and the body that
form the nodes and frameworks for our acts. Practice converts signs and images using mouse,
keyboard or screen into codes, invisible bits, emitted and infinitely replicable. The products or
effects of our acts converted into bit flow (or electromagnetic wave) and transmitted via digital ormobile networks are then reconverted into words and images in (an)other place(s) where, their
meanings recognised, they can intervene in and affect the actions of other actors. Once related to
the meanings of this new place or places and their physical acts, and transformed by such acts, they
can once again be electronically conveyed to other places and actors. The power of the references
contained in the meaning structures and opens out these connections and allows practice to unfold
coherently in multiple places and agencies (Figure 1).
Figure 1 Passages and division between digital networks (partially dematerialised, mobile and trans-
spatial) and the urban space (concrete, extensive and physical) through referential connections between act,
context, message and flow.
(3) New information technologies have the effect of generating an increasing complexity of
the social world: information in volumes that are impossible to process (Castells definition of
complexity), and the problem of selecting from an unlimited choice of signs and meanings, acts and
interacting subjects (Luhmann)28
. In other words, the increased possibilities for action and
interaction and the progressive break with the extent of the physical space have created a problem
in reproduction of practice: how to find particular information or actor, object or artefact in
conditions of apparently endless choice. We are forced to filter and discriminate between an
enormous number of options. Commerce offers a notable example.29
In the traditional retail system
28Castells (1996); Luhmann (1995).29
Recent research has emphasised face-to-face contact and dissemination of information between producers and
consumers. See Florida et al. (2010).
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of clients purchasing products in physical stores, the level of choice is restricted by the amount of
space on the available shelves. Electronic-commerce websites, however, offer selections that can
never be fully known. Search tools and websites are one way of converting limitless choice into a
manageable set of recommendations. In this context, choice limited to a local scale makes thedecision-making process easier.
I would like to suggest that, perhaps paradoxically, the role of the urban space is potentially
renewed by this exponentiation of complexity. We may see the city as a form of projection of
possible practices or those in progress, which stimulate interactions and therefore the production of
meanings (in objects, speech, texts and hypertexts), thus increasing social complexity.30
At the same
time, urban space is a mode of social information that enables actors capacity for knowing and
engaging in acts that make up the social world. The production of space as the location of actors
and possibilities for materialisation of their relations consists of an arrangement and pre-selection
of situations of action. The urbanisation of space is a form of connecting acts which is produced to
converge material and immaterial flows. Cities express social practice as a constellation of agencies
arranged spatially through urban structures. Their concrete materialisation, in the form of
production and occupation of spaces, and fierce competition for localisation and proximity to actors
in potential interaction, arises as patterns of distribution of more easily recognisable and reachable
activities. I suggest that at this moment the moment of urban structuring cities form a powerful
everyday form (cognitive, practical) of reduction of social complexity.
Ultimately, cites are a fundamental part of the cycle of societal continuity: a form of
projecting, increasing and reducing social complexity at the same time, paradoxically. This cycle
which culminates in the reduction of social complexity by the production and appropriation of
urban space takes on a self-referential form that defines the city as an active material counterpart
in social reproduction. Space becomes a way of making the relationship between acts, actors and
their production possible in Luhmanns sense of rendering social reproduction sufficiently
unproblematic.
(4) Hugely complex, substantially invisible, never entirely knowable, the flows of
referential connections between acts and their effects even digitalised can be penetrated and
referenced by means of urban space. They are substantially produced and structured through
meanings and structures latent in human spatialities. Networks of communicative actions are
actualised through cognitive references say, when we are able to mentally anticipate our
participation in a certain social situation, and when we actually act within these situations. Urban
30In this section I explore the particular relationship between information, complexity, selection and social structuration
in Niklas Luhmann (1995) as a way of exploring the place of urban space in processes of social reproduction in the face ofthe challenge of selection, between growing possibilities of action and communication, during the performance of the
action itself and in face of the mobility of people, information and objects (Urry, 2007).
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spaces and digital networks become mutually referential systems of communication and connection
to a diversity of socialities and experiences, capable of relating meanings, information and artefacts
produced or encountered within them.
(5) We come finally to the role of new electronic spaces in the practice of socialinteraction. William Gibson, the author of Neuromancer, recently said, I was never interested in
Facebook or MySpace because the environment seemed too top-down mediated. They feel like
malls to me. But Twitter actually feels like the street. You can bump into anybody on Twitter.31
The parallel between urban and digital networks in Gibsons observation about which electronic
place or tool for social interaction most resembles the properties of the street illustrates both the
paradigmatic position of the public space and the difference and limitations of different electronic
spaces. The street is the space where distinct identities can be co-present in a non-programmedway.
The chances of effective communication are slight, but this fortuitous and volatile encounter is
where the possibility is constructed of recognising the Other in its idiosyncrasies, along with the
knowledge of the social as a complex fabric of identities.32
Structurally social systems need both the randomness of contactin the generation of social
relations and the recursiveness of the encounterbetween acquaintances and practices for preserving
social ties as the basis for their own reproduction. Electronic social and mobile communication
networks seem so far to offer less space for the randomness of co-presence. By tending to be used
in the interaction and reproduction of ties between members of pre-identified and selected groups of
individuals, they act as forces for affirming social fields rather than transversal integration of fields.
These risks of dissociation and tendencies for the partial breakdown of social fields need to be
compensated forgiven that their elimination is impossible through their composition by other
processes of recognising the Other and possible interaction. Interaction is focused on the most
fundamental aspect of proximity: face-to-face communication. And the city is a rich melting pot of
interactions, information and unforeseeable exchanges, which cannot easily be replicated in
electronic or technological spaces of distance communication. On the other hand the convergence
of transpatial communication technologies has provided a more intense connection with urban
space.33
31See http://brooksreview.net/2010/11/gibson-qotd/32
Facebook is certainly not like the street, considering that social networks are formed by recursive contact outside the
electronic space or through considerably controlled shared affinities and interests. The fascinating Twitter is certainly
more open and has another role apart from a social network: it is a network of exchange of information among peers,
Nonetheless, the message-exchange relations occur through affinities, possibly with less condition for recognising
identities.33Mobile communication technologies and GPS positioning-system interfaces allow marking of geographical position tobe transmitted in real time to web servers, and the listing of nearby participants enables points for meeting and social
interaction. Group actions are thus fed by mobile connection (Santaella, 2010).
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Conclusions: the materialities of practice and the ontological structure of the social world
We shall now try to take this exploratory reflection to the starting points of the passages and
interconnections between actions performed in situations of co-presence and those performed across
space, i.e. from their bifurcation between different material networks, their re-materialisation inelectronic networks to their recursive return to the place of presence, and the urban networks of
face-to-face communication. I argue that even the frameworks of actions of elusive materialities
have their origins in the concrete spaces of the city and return to it. This return is assured by the
ontological primacy of three nodalities through which such flows must pass three conditions
which have been jettisoned too quickly in current ontologies, influenced by the postmodernist
critique of metaphysics: meaning as ontological connection, the inescapable physicality of the act,
and the centrality of the acting subject and her place
i. The referentiality of the meaning. We have seen that the cognitive connections that make
up human interaction take in the form of meanings, in different forms, materials and means.
Communication is a volatile fabric of meanings transmitted, interpreted, and transformed in
perpetual circulation. These meanings have a property of establishing endless connectivity between
things, even of different materialities. This concept allows us to find the material traces of the
relations between our everyday acts traces active at the precise moment of association and which
form the possibility of any association.
ii. The return to the body and to presence. Far from reifications of bodies transforming into
cyborgs or extended interconnection systems, the ultimate materiality of the experienced world is
related to the body and to presence. In a time when different material systems and spaces overlap
and interpenetrate, it is the presence of the body with its driving, perceptive and cognitive force that
rules.34
Even when immersed in cognitive spaces, we still inhabit the indivisible body.
iii. The inescapable centrality of the subject and her place. We can see that cyberspace
offers new conditions for practice and its connectivity. So we return to one of the initial questions:
how does cyberspace affect urban space? New forms of appropriation of space have been observed
such as locative functions, introducing new dimensions of the use and creation of meaning in
urban spaces.35
Digital networks and informational practices would redefine and reconfigure urban
spaces. Nevertheless, we should avoid such reifications. Meanings produced in the informational
territory are not inscribed in space. These re-significations are either volatile,active in the place
during the limited time of our practices and access to information circulating in digital networks,
34Santaella (2010). Santaella suggests that the continuity between the digital and the concrete takes place through
perception and proprioception; but this explanation, like any other deriving from the phenomenological tradition, only
displays the continuity of the subjects field of experience. Our problem lies in understanding how the relationships
between acting subjects are constructed in the divisions of these different networks between players, outside theirminds.35
Lemos (2010, p. 160).
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and may remain while emission persists, or exist as a somewhat enclosed system,accessible only by
those with the digital technologies or who are part of the electronic networks that share them.
Unlike meanings imprinted by practice in urban spaces, recognisable by people in a social
situation, meanings in the informational territory contain an inherent fragility. Actions performeddigitally and telematically do not really change the configuration of urban spaces but they can
empower the social role of places by conferring meanings in momentary experiences. They end up
implying a return to place as a central nodality of our practice. Besides, there is still an ontological
primacy of subjects. However existing objectively just as tools do, and seemingly sharing a
phenomenal symmetry in that sense, subjects have a creational role. There is no symmetry when we
consider the role of creativity. So despite Heideggers assertion of the ontological place of tools and
current assertions of the importance of technologies as social actors, we cannot ignore their
ontological condition as non-autonomous tools.36
Until the invention of artificial intelligence the
acting subject will retain primacy in the production of information and technologies and the social
world as it is presented.
I have argued that the digital networks connected to virtually every computer allow
genuinely bilateral transmission, and this fact breaks with the historical dependence on the presence
of the body and on spatial proximity for the production of communication. This double rupture
introduces an exponential expansion of possibilities for the connectivity of actions, together with the
complexity and scope of action networks. The fabric of the social is structured, manifest, and it
expands and reproduces through these networks, since the introduction of distance communication
in the 19th century to its re-materialisation through technologies, when complex pieces of
information become transmittable while retaining their structure intact and reproducible. We could
also see that the end of the city is a discussion that has been surpassed, recognising the city as a
living basis for technological production and the phenomenological centrality of the subject, the
body and spatiality in human experience. Finally, we could see the centrality of communication in
social reproduction. Our acts are associated by means of communication. Furthermore, face-to-face
communication cannot be fully replaced by interaction mediated technologically: the randomness of
the interaction of different actors and diversity of exchange of information something that the city
historically provides are not easily replicable in digital networks just yet.37
These introductory descriptions refer to the fundamental issue of what it is that maintains
the integration of social reality namely, in the form of frameworks of material and informational
connections. These frameworks include language and what the sociologist Talcott Parsons called
steering media, the structuring means of social reproduction, such as money and power. These
36See Heidegger (1962; 2000); cf. Harman (2010) and his theory of equipment; cf. Thrift (2008).
37Cf. Sassen (2001).
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different subsystems provide the ontological infrastructure that connects acts; the infrastructure
through which the products and effects of acts are exchanged, transmitted and disseminated to other
actors and places, and absorbed and synthesised into new acts. Electronic and telematic networks
and their progressive convergence are considerable additions to the possibilities of integration ofsocial systems as shortcuts in the extent of concrete space. They shift urban space from its
historical role as the sole physical means of societal integration a shift which can hardly be
overestimated.
When the material means of integration multiplies, the historically privileged role of the
urban space in practice is reduced. Technological networks are dependent on subsystems of energy
and extensive hardware, however; a dependency that makes these networks relatively fragile in
material terms. We can add to this dependency the infrastructural and communicative conditions for
the production of information, found typically in the spatial hardware and the informational
software of the city. A system of nodes and connections from which the highly fluid system of
cyberspace and its hubs is created. These are the locations where each personal computer enters the
Web. So the fleeting materiality of these flows depends on the constant presence of spatial
conditions.
Considering the ontological condition of cyberspace, a counterpoint to its extraordinary
properties is needed: a counterpoint able to (1) complement and compensate for the pervasive but
largely invisible presence of information technologies; (2) constitute a material and informational
resource in managing the growing complexity of the social; (3) constitute a means of introducing
both randomness and recursivity in the generation of social relations and encounters, which will
allow stability of interactions. Urban spatialities therefore retain their centrality as the locus of
subjects, of communication mediated by the body, the situated production of meanings and
information, as a melting pot of interactions a way of providing support to practice in times of
growing social complexity and abstraction. There is in short a shift in the ontological role of
urbanised space as a material system with a central task of integrating the social system into one
among other means but with the incorporation of a new ontological role: as a fundamental
counterpoint to the elusiveness of transpatial communication networks. Digital networks are
certainly going to extend and penetrate more and more into the concrete, with the multiplication of
types of networks, technologies and media increasingly based on the materiality of electrons and the
electronic wave but it seems that they will do so in constant dialogue with urban space, in its
unique position in the ontological structure of our reality.
ReferencesBauman, Z. (1992)Intimations of Postmodernity.London: Routledge.
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