aron
@aronshelton
aron
@aronshelton

provocations and
Data-driven research methods necessitate the collection of huge quantities of data and in doing so, they dismantle opportunities for paying close specific attention to the world. These methods also tend to obscure the many other ways of building understanding. Also, perhaps intentionally, data collection increasingly acts to maintain the status quo. We use data to study problems that would be more effectively addressed through simple political action. The impetus to “study the problem” ad nauseam gives the appearance of addressing an issue while perfectly maintaining the present state of affairs.
The designers of complex adaptive systems are not strictly designing systems themselves. They are hinting those systems towards anticipated outcomes, from an array of existing interrelated systems. These are designers that do not understand themselves to be in the center of the system. Rather, they understand themselves to be participants, shaping
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We like to see designing friction as a fundamental design principle when working with digital culture. Instead of following design ethics that strive to eliminate friction we suggest to not only allow, but embrace friction, facilitate it: design [products with] digital technology in a way that makes space for our humanness. Here friction is a core ingredient. Digital technology should create environments and situations in which we can truly connect with each other, as well as with the unknown, the uncontrolled, with all senses, all elements, all emotions. Create situations that are not calculated beforehand, predicted and measured; situations that result from and amount to the present moment.
When we innovate only in terms of a solutionist framework, Easterling argues in her book Medium Design , we optimize for static outcomes wedded to the status quo of product-market fit. Solutions are one-time fixes, usually implemented by someone else, which break as soon as the context they’re responding to changes (which it does, constantly).
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The fork on your plate isn’t inevitable—it’s propaganda. Its design has been polished by centuries of iteration, yes, but also by centuries of forgetting. We stopped asking why a fork looks the way it does because it became too familiar to question. It’s not a tool anymore; it’s a dogma.
But supernormal isn’t about inevitability. It’s about normalization. When something becomes so ubiquitous, so embedded in daily life, it disappears from view. That’s not just true for objects—it’s true for the systems we live by. Markets, money, time.