A Visual Lexicon for Archaeology

I think a lot about the visual representation of archaeology, particularly through digital technology and the internet. In 2016 I published an Open Access article in Internet Archaeology that discusses some of the ways that digital photography has either perpetuated visual tropes in archaeology, or has caused ruptures. For example, how the LCD screen on the back of DSLRs allowed some co-construction and sharing of photographs on site, particularly between people with differing levels of power on site, director vs fieldworker, for example. I’ve also posted about shooting “stock photos” for reuse, and I’d love to work to improve representation in stock photography for archaeology, as it’s pretty dire, if you can’t tell:

Stock photo of “adventurer archaeologist” that comes up in the first page of results on google image search.

There is more to be written about digital photography in archaeology, and I have been encouraging some students to engage with the topic over the years, but without too much success. A stand-out is Luke Snell’s undergraduate dissertation which looked at how students were using cellphones on site to curate their own representations of their experiences. I also have some cellphone work in press, but I think there are some interesting, broader issues at play.

Based on my entirely personal (though thoroughly embedded) experience, there was a rapid upskilling in photographic practice in archaeology as DSLRs became more ubiquitous on site, from around 2005 – 2015 or so. There are a wealth of very high-quality photographs from that time, but also an abundance of experimental photography. People were genuinely trying to do something different with archaeological photography. While file sizes and such were always a problem with archival, people shared a lot of this photography via Flickr, and there were thousands of photographs curated by archaeologists.

I’d curate photographs occasionally and post them. For example, this update from 2008 had an overhead shot, a digger in front of a rack of clothes, a photo of a complex drawing, and excavations at (where else?) Stonehenge. Even in 2014 I was complaining about the growing obsolescence of Flickr. Still, I have continually found photographs that I’ve released and licensed CC-BY in various places. Happily, many of my photographs have been placed on Wikimedia for reuse as well. There’s over 800,000 entries for “archaeology” on Wikimedia, but they’re not always deeply useful, or well documented. I also have not heard of many archaeologists depositing their photographs there, though some seem to be, for example I found this one from ANU’s Dougald O’Reilly:

Archaeologists drawing a burial at the Phum Lovea site as part of the Paddy to Pura Archaeological Project.

But there is no sense of curation, continuity, or broader organization in Wikimedia. There is also the problem that the Archaeology Data Service has run up against-data protection. People need to give permission for their photographs to be displayed and reused. This is expected these days, of course, but photographs that were taken before data protection cannot be shared or displayed, rendering many archaeological archives without the faces of the people responsible for the work.

So where is the new archaeological photography archive? Where can we retrieve photographs of archaeologists or archaeological sites for our reuse for teaching and making media? And can we make one that is more diverse, personal, exciting, experimental? And would or should these archives feed into neural networks such as Dall E, saving us from the beige-hat working shots that it uses to evoke archaeology?

Dall E representation of “Digital Knowledge Production in Archaeology”

There is another problem, one that has persisted throughout the adoption of digital photography in archaeology, but seems to be getting worse throughout the years: cellphone photography. High-quality DSLR photography is being outmoded in favor of quick snaps taken with your cellphone. The rapid upskilling in photography seems to be accompanied with a rapid deskilling. Or perhaps a reskilling in cellphone photography.

I completely understand–my very expensive smartphone has a great camera, so why should I lug around a heavy DSLR and a sack of lenses? If everyone uses cellphones why do I keep teaching students how to use DSLRs? I used to joke that all the best site photos were on the Facebook pages of the students, but now that the students no longer have Facebook pages, they’ve become even more submerged in black-boxed devices, never to be seen by other archaeologists. How many of your quick cellphone shots end up in the archive? Is it enough to create the one photo for social media, a few for the report, and forget about the rest?

Finally, a lot of the usual digital photography is now taken in service to photogrammetry, or eschewed entirely for other forms of digital imagery. Does the proliferation of other digital gadgetry push the DSLR out of our hands? Why, when archaeological photography is perhaps easier to create and share than it ever has been, has it dropped so far from view? Where are all the archaeological photos?

Shooting Stock Photos for Archaeology & Heritage

This photo of Alexis has been used in millions of marketing things. Poor Alexis.

Occasionally one of my photos will surprise me. I’ve been uploading miscellaneous high-resolution photos online for over a decade, all licensed CC-BY, lots of archaeology and travel, and some even tagged with metadata. So they’ve been used all over the place to illustrate blog posts, travel websites, various and sundry. I’m a fairly rubbish photographer–well, the skill comes and goes as I go in and out of practice. I’d probably be even better if I could be bothered to photoshop my photos. I give them a couple of tweaks then release them online.

Screenshot of one of my photos used for the COST ARKWORK, with my blessing, obviously.

One of my admin roles in the lectureship is media creation for marketing the department. So a lot of my photos are used for various things, a prospectus, postcards, social media decoration. On weekends away with my family I inevitably drag them to a Local Heritage Attraction(tm), snap some photos and sometimes they’re reused as a nice background to a recruitment campaign, or textures in powerpoints. They’re mixed in with lots of photos of my kid…keeping a work/life media balance is a ship that’s long sailed.

I still use a funky old version of Lightroom.

I don’t find enough time to take photos, though it’s part of my role as a lecturer. It’s difficult to participate in events and have to photograph them at the same time. I had a fairly hilarious exchange with a condescending parent at the last graduation who asked if I was “just the photographer.” I was mostly annoyed at the diminishing of the role of photographer. I tell my students over and over, that old internet chestnut: “pix or it didn’t happen.” Anyway, the happy side effect of doing event photography and taking 100000 photos of my child is that I’m getting a little bit better at photographing people. Still not amazing though.

Finds hut.

I still take most photographs with my phone, which does a fair job for Instagram, but I dusted off the 50mm and took the Big Camera into town today to try to take a photograph for the Cultural Heritage Management MA. I wasn’t able to get the specific one I wanted as the light was bad, but I took a few others that may get used for one thing or another.

Holy Trinity is easily my fav church in York, even before I knew it was associated with Lister.

At the Holy Trinity.

It’s not a bad thing to ramble around York, taking photos and calling it “work.” It is, obviously, but it’s also work–it’s getting harder to see new and interesting angles in York. I just breeze by, headphones in, watching everyone else take photographs of the lovely city.

Recent Ramblings on Digital Archaeology

A quick update, I’ll be at TAG Southampton, presenting a paper:

Title: The Queer and the Digital: Critical making, praxis and play in digital archaeology

Abstract:

Visual archaeological depictions have long reified heteronormative representations of the past. Feminist critiques have destabilized the representation of people in the past (Berman 1999; Gifford-Gonzalez 1993; Moser 1992) and queer theory in archaeology has pushed this even further, finding “silences” in heteronormative depictions of families and activities (Dowson 2007) and identity and status in the past (Blackmore 2011). Though experimental visualization is increasingly available through the growing accessibility of creation and publication through digital tools, current depictions of archaeological practice and the past have remained largely static. People are largely absent from digital reconstructions of the past, and when they are present they are an afterthought. This is similar to depictions of current archaeological practice. There is a corresponding absence of discussion of digital tools for emancipatory practice in feminist and queer archaeologies (but see Joyce and Tringham 2007 and Morgan and Eve 2012). In this paper I discuss the potential for an expressive, queer digital archaeology that incorporates critical making, praxis and play.

And I have a new(ish) publication about the transition from analog to digital photography in archaeology:

Title: Analog to Digital: Transitions in Theory and Practice in Archaeological Photography at Çatalhöyük

Abstract: Archaeology and photography has a long, co-constructed history that has increasingly come under scrutiny as archaeologists negotiate the visual turn. Yet these investigations do not make use of existing qualitative and quantitative strategies developed by visual studies to understand representation in archaeological photographs. This article queries the large photographic archive created by ongoing work at the archaeological site of Çatalhöyük in Turkey to consider the visual impact of changing photographic technologies and of a shifting theoretical focus in archaeology. While using content analysis and semiotic analysis to gain a better understanding of the visual record, these analyses also unexpectedly reveal power dynamics and other social factors present during archaeological investigation. Consequently, becoming conversant in visual analyses can contribute to developing more reflexive modes of representation in archaeology.

And I edited a volume of the SAA Archaeological Record about Video Gaming & Archaeology. Sadly some of the articles (including mine) were bumped to a future issue:

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Check them out and let me know what you think!

The Beautiful Bones: Skeletons as Visual Shorthand for Archaeology

3D Printed Skull on Wikimedia.
3D Printed (anonymous?) Skull on Wikimedia.

WARNING, THIS POST FEATURES HUMAN SKELETAL REMAINS
though you probably won’t mind!

Bones lead. Skeletons attract headlines, and have been displayed prominently in many, if not most Western (and some Eastern, Southern, and Northern) institutions, both religious and secular, for a very long time. The material remains of people have been used as icons, as reminders of past family members, for offerings, for decoration, for medicinal purposes, and shunned entirely, to never be seen by the living again. Pretty much any way you can think of, and many ways I’m sure you can’t, human skeletons have played a part in the lives of the living.

Yet this was before the internet. You see, the way human remains were treated before was contextual, was defined within the limits of a locality or culture. This started to go to pieces with, well, colonialism, archaeology and museums and has been wildly exacerbated with the widespread availability of images on the internet. Archaeologists have only just started to come to terms with when and where and why it may be appropriate to share images of skeletal remains on the internet.

While dealing with some human remains housed in the Phoebe A. Hearst Museum at UC Berkeley in 2009, Alexis Boutin and I crafted an ethics statement on the display and remediation of artifacts and human remains in association with the project. As we drafted it, I cast around for similar such statements, and found that not even the International Visual Studies Association had an ethics statement on visual media. I was happy that my queries were cited as a motivating force for the IVSA to come up with their own statement.

I’m delighted to see that this has been picked up in more recent years by Howard Williams and Alison Atkin in their publication in Internet Archaeology, by an excellent session at WAC organized by Brenna Hassett and her colleagues: Digital Bioarchaeology: New Dimensions, New Methods, New Ethics and there have been some great discussions on the DigitalOsteo mailing list organized by Alison Atkin. The bioarchaeologists are bringing it!

It still comes up frequently though. A couple of weeks ago, I was extremely pleased to be an author on a joint publication, Genomic signals of migration and continuity in Britain before the Anglo-Saxons, in Nature Communications. Skeletal remains were not used to illustrate the article in Nat Comms, but were used in the roll-out to the press. This photo ran in the Daily Mail, BBC, the International Business Times, and IFScience, among others:

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This is not my photo, but I’ve set up such shots before. I’ve told scientists to “lean in, get really close” to the object of their study. A young female researcher leans close to a skeleton of a young male “gladiator.” Her position as a boundary-crossing bioarchaeologist, one who can translate for the dead to the living is secure. (Zoe Crossland has a lot of great things to say about these boundary transgressions in her analyses of forensic literature.) The photo itself doesn’t really tell you anything about the research–it is not obvious that the skeleton was decapitated, or really much of anything except that there were scientists looking at bones.

Another one of the photos that ran:

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This one was in Phys.org and National Geographic, but wasn’t quite as popular. This is the more interesting photograph to archaeologists, as it shows the skeleton as the excavator fully revealed it, decapitation obvious, skeleton on its side. You can see that the grave cut has been excavated properly, and the grave is not cut by any other later graves. It is, in the words of one of my excavator friends who saw these photos, “beautifully excavated.”

It is fully revealed, the bones look mostly present (though some of the ribs and an arm are unaccounted for–possible truncation?) and the position of the skeleton is obvious. This photo, to a trained eye, conveys a certain kind of respect–the archaeologist took care in excavating this burial. The archaeologist who did so is well-trained and reflects well on the heritage entity in charge, York Archaeological Trust, who made sure that this excavation was undertaken with expertise. This photo makes the resulting analyses appear more legitimate.

While there is a certain amount of theater to setting up a truly lovely excavation shot, publications with photographs that show messy excavations, improperly excavated remains (like skeletons or artifacts on pedestals of dirt), or horrible health & safety conditions undermine the resulting data, making the entire enterprise suspect.

Still, that does not fully address the ethics of having these bones used in the popular media to illustrate a scientific article that was about ancient DNA. I wondered though, what would be better? An analysis of these skeletons has revealed how monumentally beat up they were during their lives. They had lots of healed injuries, some old, some more recent, a pair of manacles so tight that they would have caused horrible pain to the man before he died. Any illustrations of these men right before their decapitations would have been fairly gruesome.

I brought this up on DigitalOsteo, asked about “fleshed” reconstructions vs. showing skeletal remains, and Sharon Clough pointed me toward this illustration by Mark Gridley:

Mark Gridley's Reconstruction of a Viking Burial Pit.
Mark Gridley’s Reconstruction of a Viking Burial Pit.

Would showing the violence of their last moments alive through a “fleshed” reconstruction of events instill more empathy, a better understanding of the lives of these men?

Finally, I think about the context of these skeletons. There are many communities who object to the display and depiction of the dead, who would give a full-throated denunciation of the remains of their ancestors being subjected to DNA sampling and extensive scientific study. But who cares about the Romans?

You can do pretty much anything to Romans. You can make them into cartoons, use them to sell anything from condoms to van insurance, anything goes.

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Trust this guy with your van!

Is it because the Romans are known as conquerers and colonizers? I’m far from a classical archaeologist or an art historian, but it isn’t too hard to find the Romans themselves depicting such brutality, such as this example from Trajan’s column:

Warrior holding the head of a decapitated Dacian by the hair. Charming!
Roman soldier holding the head of a decapitated Dacian by the hair. Charming!

Am I using the Roman depiction of conquered Dacian decapitation to justify using skeletons to illustrate archaeological research? Of course not. The complexities of using depictions of human remains in popular media is an unsolved and unsolvable problem. Bones lead. But selecting images for actual content and showing the research context of the burials while being sensitive to the past and present cultural implications is a worthy goal.

DOHA: The Doha Online Historical Atlas

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I’m very happy to announce that DOHA: Doha Online Historical Atlas has been launched, just in time for CHNT: Cultural Heritage and New Technologies. DOHA brings together several years of research including archaeological excavations, historic documentation, and a whole lot of fancy GIS-based georeferencing work.

We are also looking for contributions from people living in Doha. We don’t have a seamless citizen science solution quite yet (involving tedious server complications, etc), but for now we are taking georeferenced media here:

https://originsofdoha.crowdmap.com/

It is difficult to visualize research that is spread out over an entire metropolis, so I am quite pleased that it has all come together. We also have a quick video showing how to use it:

It is in beta, so we would love any feedback on it:

http://www.spatialheritage.org/doha/

Post-photography and Archaeology

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Eron Rauch’ post-photography in video games: “This panorama is made up of screenshots of every player corpse I came across while I levelled up my character in World of Warcraft.”

Last week I submitted my CAA paper, The Death (and Afterlife) of Archaeological Photography, for publication in the proceedings. It’s the second paper on photography and archaeology that I’ve submitted this month; the first was Archaeological Photography as Dangerous Supplement and covered the analog to digital transition, with some added content/semiotic analysis thrown in for good measure. It’s nice finally submitting some of this stuff for publication, and I still have a fairly large unpublished chunk to go. Let’s hope it gets through the peer review process relatively unscathed.

The Death & Afterlife paper deals with a second “wave” of digital photography in archaeology. I argue that the first wave was essentially skeuomorphic–that it replicated composition and content from film photography, just more and faster. The second wave has moved into what has been termed the post-photographic, and I explore what this means in terms of 3D photogrammetric reconstruction, drone photography, and geomedia. Though photography in archaeology is becoming increasingly algorithmic, with more layers processed and varying results at the end, the output at the end still points toward photography. For example, your nice 3D Photoscan model is still presented as a 2D image in your report. What will be truly revolutionary is when publication no longer flattens archaeology.

Photography in archaeology is, as Martin Lister states, “a residual cultural practice…technically dead but still animate,” a trait I cite in the title of my article. Photography is incredibly useful to think with, especially as we try to understand the place of digital media in archaeological interpretation. Photography is deeply implicated in the history of archaeology, both as products and projects of modernity. In my conclusions, I discuss the post-photographic in terms of the post-digital; I cite the post-digital as a shift akin to the postcolonial, what Florian Cramer calls a “critically revised continuation” rather than a turn toward the analog. Jeremy Huggett has posted some thoughts regarding the postdigital as well.

I was still thinking of all of this when I came across Eron Rauch’s A Land to Die in, a momento mori for video games–photographs of all the corpses of other players that he came across in World of Warcraft. His photographs remind me of those taken on Mount Everest, of people felled in mid-adventure, “a constant reminder of the masses of other people and their stories; some who conquered, some who fell, a million virtual Beowulfs”. I think about this as I make avatars of past people and machinima of past landscapes that end up becoming still images in powerpoint slides. Not-quite-photographs of not-quite-right reconstructions of dead people, all coming together in pixels. Can we still ask: what does the archaeological post-digital photograph want?

Do you still use Film Photography in Archaeology? (update)

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Five years ago I posted a poll regarding digital vs film photography in archaeology. I’m finally publishing a lot of my writing about photography (I know, I know!) and I’d like an update on this poll.

Please take a moment to fill it out & share!

 

A Decade of Archaeology in Action on Flickr

Nya lödöse 150312-2439.
Nya lödöse 150312-2439. Sweden.

I’ve been using Flickr for photographs since 2005, and have administered a group “Archaeology in Action” for almost as long. There’s 630 members and almost 4,200 photographs of archaeologists doing that thing we like doing so well.

Archaeologist Mary Weahkee during an Education Outreach event
Archaeologist Mary Weahkee during an Education Outreach event. New Mexico, USA.

Interestingly, being the admin for the group helped me define what it meant to be an “archaeologist in action”–what does our discipline cover? It also helped me define what an archaeological photograph is, exactly. HINT: NOT YOUR TRAVEL PHOTOS OF THE PYRAMIDS. I delete those mercilessly.

Shilla, South Korea - archaeology, planum
Shilla, South Korea – archaeology, planum

Why? Why should I censor the tourists? Aren’t their experiences of the site just as legitimate as ours? Perhaps. But it wasn’t archaeology. The Flickr group was cultivated to be a resource for educators, and to show a diversity of people doing archaeology. That last, active part was also important. Someone in the photo had to be doing something. Even if that someone was behind the camera. The photographer had to make archaeological seeing visible.

Modele Numerique de Terrain d'un chantier archéologique à Fleury-sur-Orne (Calvados-FR).
Modele Numerique de Terrain d’un chantier archéologique à Fleury-sur-Orne (Calvados-FR).

The group has been motoring on, attracting spam, but also, occasionally, surprising me with gorgeous, raw, photos from around the world of the incredible, strange, delightful tasks of archaeology.

Archaeologist Karen Wening surveys the highway right-of-way at the top of San Augustin pass on US Highway 70, about 10 miles east of Las Cruces.
Archaeologist Karen Wening surveys the highway right-of-way at the top of San Augustin pass on US Highway 70, about 10 miles east of Las Cruces.

Recently Flickr took away one of my most favorite functions–note taking. I loved this function as I was able to annotate maps and photographs to explain different features–it was great for outreach. I heard that they’ll add it back soon. Let’s cross our fingers!

Nya Lödöse Project, working on a Harris Matrix.
Nya Lödöse Project, working on a Harris Matrix.

In the meantime, if you have any photos of archaeology in action, sling them toward the group!

Previous photo-based posts highlighting Archaeology in Action. I probably should have made it a series at some point. Or at least had a consistent naming scheme:

Archaeology in Action on Flickr
Archaeology in Action Update
Archaeology in Action, Another Update
Archaeology in Action Around the World
Archaeology Around the World
Community Archaeology in Action

CAA 2015: The Death (and Afterlife) of Archaeological Photography

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Hello from lovely Siena! In about an hour I will be presenting in the Towards a Theory of Practice in Applied Digital Field Methods session at the CAA conference. It’s my first CAA–it is usually too close to SAA to manage, but I thought I’d try both this year. Anyway, here’s my paper title & abstract:

Title: The Death (and Afterlife) of Archaeological Photography

Abstract: 

The second wave of digital photography in archaeology, including HDR, photogrammetry, textures for 3D objects, time-lapse, drone photography, and screen-shots from google earth has destabilized notions of craft, authorship and the archive. Personal photography, taken with cellphones and curated on social media has created a substantial, expressive counter-archive that documents a more personal, experiential account of archaeological investigation. Digital manipulation of photographs has created a genre of hybrid images that combine past and present landscapes, to startling effect. While interplay between analog and digital photographies, inspiring innovation and stealing from one another, demonstrates that the digital age is still deeply embroiled with analog values and aesthetics, the second wave of digital photography in archaeology ventures into what J.T. Mitchell termed the “post-photographic” (1992:225).

While Mitchell characterized the post- photographic era as an “ineradicable fragility of our ontological distinctions between the imaginary and the real, and the tragic elusiveness of the Cartesian dream” (1992:225), this “loss of the real” has instead become a hyperreality wherein the imaginary is intimately linked to reality. The networked image has both decentered the “reality” of the photograph by hosting endless modifications and reproductions of the image while at the same time providing the ability to reference (or trace) the original “real” work. This “real” work is hosted next to the derivations, both de-centering its authority while also providing a citation for the modified images.

The post-photographic era is generative, rendering the act of creation of the photograph as something that will be reproduced and modified, instead of creating a single artifact. The placement of digital photography within an “interactive, networked interplay of a larger metamedia” is termed “hyperphotography” by Fred Ritchin (2009:141). Metamedia can be conceived as a media ecology of “larger personal communication that will keep appointments, make calls, take visual notes, check calendars, order from restaurants, find out about sales in neighboring stores, check blood pressure, and tune in to television, radio and personal playlists” (Richin 2009:145). It is within this media ecology that we must understand archaeological photography, not simply as a separate methodology, but as part of a network of personal and professional digital practice.

The Other Photography of Archaeology

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January has been full on, with three talks (including a keynote!) in three countries and a fourth one next week. Two of them involve representation in archaeology and I was reminded to finally get my Nostalgic, Personal, Neglected, Treasured, Rejected: The Other Photography in Archaeology made into an e-book!

Click here for the low-quality pdf

Click here for the link to the high-quality FREE blurb book

Here is the original abstract for the Berkeley TAG piece in 2011:

Our view of the past is hazy, inaccurate, hard to discern, never quite all there. Yet our record of such uncertainty is becoming dazzlingly clear; professional-quality digital SLR cameras producing high-dynamic range imaging are becoming the norm on archaeological projects and our photographic archives, once highly-curated collections of “scientific,” carefully set-up shots have exploded in size and diversified in content accordingly. Along with this extraordinary, high-tech verisimilitude runs a counter-narrative–photography on sites performed by students, workmen, professionals, and tourists using their cellphones. These images are too casual, personal, low-rez, and are often unavailable to the official project. They find another life online, emailed to friends and posted on Flickr and Facebook, living beyond the archive and often becoming a much more visible public face than the more official photographs released by the project.

Inspired by this tension between the personal and the formal and Damon Winter’s recent New York Times iPhone photo essay of soldiers in Afghanistan, I shed my cumbersome and conspicuous DSLR to explore the affective, casual, and nostalgic qualities of archaeological photography with my cellphone and on-board photo-editing applications. In a session focused on exploring the work that archaeological photography does, I will investigate the hazy, inaccurate, personal, and extra-archival qualities of the archaeological snapshot.

As I said during my talks, interplay with digital and analog, and the transgression of using a camera-phone for archaeological recording felt a lot more edgy several years ago.

I discussed a bit about how I made the original, analog album in the previous blog post, The Other Photography.

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