Increased Connectivity: SCS Boston 2018

During and after the Bomb Cyclone, view of the Boston Public Library, Copley Square. Photos by John Dugan (@sicsicsinefine).

For the last few years I’ve written about my experiences at the annual meeting of the Society for Classical Studies (2016, 2017). This year was different in many ways. For one thing, my involvement in a number of projects — Classics and Social Justice, putting together and moderating the final panel for the Ancient MakerSpaces workshop organized by Patrick Burns (@diyclassics) and David Ratzan (@papyrologus) where the panelists were: Sarah Bond (@sarahebond), Casey Dué (@caseyduehackney), Cora Sowa (minervaclassics.com), and Donna Zuckerberg (@donnazuck), the Ancient Books roundtable — meant that I was not able to livetweet as many panels as I usually do.

More importantly, the fact that the Bomb Cyclone arrived in Boston on the main travel day for the SCS meant that many participants either got here late, or couldn’t get here at all. I mentioned at the time that this would make livetweeting even more important than ever; those who were supposed to be here could still see how their own work was being received, and interact with their audience, long range. For example, Amy Pistone (@apistone), who skyped in to the Classics and Social Justice Panel, was able to give her paper and see it tweeted and engage in the discussion online. Immediately before she skyped in she tweeted the handout to her presentation. Of course, I feel that livetweeting the SCS is always important, since it helps a broader range of people spend their intellectual time with us. At last year’s SCS in Toronto, I livetweeted the outreach panel, and the discussion from twitter was this: we’re here, we’re doing this kind of work. But the blizzard, I think, highlighted for many the true power of livetweeting. In a world where not all of can travel for these conferences, livetweeting lets us broaden our audience and the range of participants in our discussions.

One of the fundamental threads throughout the conference, from my perspective, was this idea: as a scholar you don’t have to go it alone anymore. This is a lesson that some in the digital humanities learned a long time ago. Casey Dué, speaking during the Homeric Multitext session of the #ancmakers workshop, and at the panel afterwards, hit home the collaborative nature of this kind of work: she runs the Homeric Multitext project with Mary Ebott, and Christopher Blackwell and Neel Smith are in charge of the technical aspects of the work. Dué mentioned at the panel that this collaboration was one of the real joys of her professional life. Looking at the “Collaborators” page, you can see that the network of scholars involved in this project is very large indeed. A project like this demands a number of different technical abilities, which in turn requires many individuals. Working together in the context of digital humanities means sharing different skill sets, different strengths, different areas of expertise. And the project itself is a solution to a very significant question in Classics: how do we deal with the oral composition of the Homeric epics and how they manifest in written form? The digital approach to answering this question came not out of an attempt to use digital tools but rather simply to find a way to answer the question. One of my favourite audience comments made during the #ancmakers panel was from Thomas Koentges (@ThomasKoentges), who said that if Wilamowitz were alive today he would be using the same tools as us, but he wouldn’t call himself a “digital” anything. At a certain point, as Sarah Bond said, what we now call “digital humanities” will simply be “humanities”. For many that is already basically the case. There are of course still die-hard sceptics. And Sarah Bond, asked what we can do in the face of this kind of scepticism replied: peer pressure. Those of us interested in this kind of work should still keep doing what we’re doing, and we should show the world (via twitter, blogs etc.) that we’re doing so. The panelists, asked how we can try to legitimize public scholarship, answered: include substantial, scholarly blog posts you write on your CV (Dué), use blog posts as part of your teaching (Zuckerberg), cite blogs you use in your bibliography (Bond), think of blogs as articles: pieces on Eidolon are articles (Zuckerberg). 

One of the things which is always on my mind when it comes to digital humanities is the fact that I tend towards the humanities part rather than the digital. But one of the reasons that I think of myself in this way is because I have been following the path set for me of the scholar who works alone. Coming into the field with a philological training (in the broadest sense) seeded in me a kind of antagonism and territorialism that even now I have trouble letting go of. I’ve been thinking of myself as someone who has to “get there first”, have original research that came principally from my own creative and intellectual engine (accompanied by the correct citations and bibliography of course), and carve out a unique area for myself. And along the way that has made me competitive with, hostile towards, and afraid of other people’s ideas. This is not the way that the model of digital humanities operates. If you try to do everything yourself, you will come up against insurmountable obstacles. Daniel Libatique (@DLibatique10) and Ryan Pasco (@rympasco) said it best in this twitter thread, where they discussed the fact that their assumption that they had to do everything on their own in their digital projects was slowing them down, both practically and psychologically:

It seems to me that if we can bring the collaborative mindset of digital humanities into the more traditional area of classics, we’ll all benefit. Part of this will involve letting go of the sense of territorialism that I mentioned before. But those who are working on projects which are pedagogical or public facing are already making their knowledge and resources more openly accessible. I think, for example, of the speakers at the Classics and Social Justice panel organized by Jess Wright and Amit Shilo. Molly Harris spoke about the The Warrior Book Club, a group that reads stories of war from antiquity and modernity with combat veterans as well as civilians. While Harris was speaking she described the evolution of the group, her experiences doing this work, but also spent time giving her audience a detailed description of the resources that the project used. In essence, she was giving us a roadmap: are you interested in this kind of work? Well, here’s my bibliography (thread), and here are the texts which we read together: you could do the same.

This kind of collaborative spirit is also at the heart of the ancient books project organized by Stephanie Frampton (@saframpton), Joe Howley (@hashtagoras), and myself, the Materia Network (@materianetwork). This group’s aim is to bring together the many specialists who work on material writing in the ancient world but come at it from different perspectives: papyrologists, paleographers, literary scholars, bibliographers etc. etc. The spirit of the project comes from the idea that none of us can all be experts in these very specialized fields: if we want to get a better idea of the ancient book as a concept, we can learn a lot from each other. At one point in our roundtable discussion, I saw Stephanie Frampton write down the note “Kill the Author”, based on (I think) something that Joe Howley had said: let’s move away from the model of the centrality of the sole “genius” who writes literature, and add in the human labour, the modes of production that are necessary to make book culture in the ancient world possible. But I think that many of us are also in the midst of a shift towards a mindset in which we individually “kill the Author”. Our research and our teaching seem to be less and less about the Authors, and more about something more elusive.

I find the Materia network to have something in common with the spirit of the digital humanities workshop (#ancmakers) and the Classics and Social Justice group. None of us individually has the whole picture. And, especially for social justice work and digital tools, we need to work harder to broaden the audience: things will be better if social justice people are not just listened to by other social justice people; those working hard  to make digital tools should have an audience of humanists who are ready and interested to implement them, even if they don’t understand how they were built. That is actually the role that I see taking: I don’t make digital tools, and that’s exactly why I need to pay attention to them; I don’t research social justice, but I should pay attention to that research so I can incorporate its results into my teaching, mentorship, scholarship. As I often say, one of the benefits of the internet is plurality of perspective, if you’re willing to see it. And if you’re willing to listen as much as you broadcast, and to signal-boost as much as possible. Perhaps this increased willingness to collaborate in Classics is a by-product of the ways in which the internet is embedded within and structures our lives. Although, one thing that I had planned to talk about as part of the #ancmakers panel was the long memory of the internet within the field of Classics. We did speak at the panel about the fact that there have always been classicists who are early adopters of technology and digital tools: Cora Sowa described hand punching Hesiod’s Theogony, and watching the moon landing at the original Summer Institute for Computers and Classics held at the University of Illinois. Sowa also made the 1969 report to this meeting available online: 

As part of my preparations to moderate this panel, I asked twitterati to let me know when they first started using the internet as part of their scholarly lives. The thread itself is pretty fascinating. Classics has been part of the internet since its very beginning. Perseus Digital Library went online in 1995; William Thayer’s LacusCurtius went online in August 1997; Barbara McManus’ and Suzanne Bonefas’ vroma.org appeared around the same time. 

So it’s not exactly the case that digital Classics has recently arrived. Although it is true that our use of the internet as a society is more intense than it has ever been. But we are scholars of intellectual modes of production, so we can study our own involvement and entanglement in the digital world. We can see twitter and the internet as our own inscriptional culture: when we write ourselves into the internet, the persistence of that data means that we’re making our mark on the “material” of our own time.

If anyone wants to get involved with the Classics and Social Justice group, including writing a blog post, please get in touch (@classics_sj). Likewise, if you want to get involved with the Materia network, you can add your email address to our mailing list and follow us on twitter (@materianetwork).

I want to thank Sarah Bond, Casey Dué, Cora Sowa, and Donna Zuckerberg for agreeing to be panelists and for creating such a fantastic, important discussion. Last but not least, I want to thank Patrick Burns (@diyclassics) for asking me to moderate the panel at his workshop. I’m so grateful that there is someone working to expand digital spaces, make them inclusive, make them into conversations. Kudos to him for being enthusiastic and supportive of a panel of women. Patrick and I met at the SCS in San Francisco (2016) when he introduced himself to me at the WCC reception after our having only ever met through twitter, and that’s how our professional relationship began. Academic twitter is powerful.

 

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Upcoming events at #AIASCS 2018

This year’s #AIASCS is in Boston, which is amazing for me since I just moved here! I wanted to draw attention to some exciting events that I’m involved in this year. Everyone is welcome at each of these, and hope to see you there!


Classics and Social Justice Open Meeting: 

We’re having a general meeting, which anyone can attend, on Jan. 4th 4-5pm and we have a panel on Jan. 5th 8-10.30am. More information on both here

BU Classics Department Party:

Interdisciplinary Approaches to the Ancient Book: 

Stephanie Frampton (MIT, @saframpton) and Joe Howley (Columbia, @hashtagoras) and I are hosting a roundtable at the SCS on approaches to the ancient book: Jan. 6th 12.15-1.45. This is an iteration and expansion of the work done in their excellent Materia conferences. The short term goal of this is to expand the network of those interested in studying the ancient book in antiquity (with broad definitions of all of those terms), the medium term goal to collect textual and visual resources (on our website, Stephanie has begun a gallery of depictions of the book in ancient media), and with some other long term projects. You can learn more about this event at the website, or its twitter feed @materianetwork (which I have been using to curate references and images to ancient books). 

Ancient MakerSpaces: 

On Saturday 6th there will be a day long workshop on digital tools for Classics. I’m moderating the final panel at 3-4pm, with the exciting panelists: Sarah Bond (U Iowa, @SarahEBond), Casey Dué (U of Houston, Homeric Multitext@caseyduehackney) , Cora Sowa (Minerva Classics), and Donna Zuckerberg (Eidolon, @donnazuck). More information on the workshop here, and a description of the workshop on the SCS blog by Patrick Burns (ISAW, @diyclassics).

#Itinera

In July 2017 after the Pac Rim in San Diego, Dr Scott Lepisto (@scottlepisto) interviewed me for an episode of the #Itinera podcast, where Classicists discuss their research, teaching, and lives as scholars. Notable guests have been: Alex Purves, Helen Morales, and Amy Richlin. Listen to my interview here.

Proseminar in Classical Pedagogy

Note: Feel free to pick and choose from what follows; some things will appeal or seem helpful to you, others not so much. When it comes to teaching, given the personal nature of it, you yourself will develop best practices from your own readings, explorations, and experience. Long story short, what follows is not prescriptive.

1) introductory remarks re the ethos of teaching, emphasizing the role of the personal in the teaching persona

2) brief outline of responsibilities in student safety/wellbeing (title IX, immigrant students); be sensitive + mindful with your language

3) a basic structure of a “lesson” plan; suggestions how to plan a lesson, how to create discussion; how teaching languages requires different kinds of planning and structure

  • for language instruction: 
    • handouts for Wheelock: http://www.wheelockslatin.com/wheelocksteacherguide.html 
    • have specific daily lessons dictated by the textbook; e.g. one chapter of Wheelock a session is a good pace
      • first part of class introduce new material, second part of class use practice sentences with students to solidify that material
    • for language instruction testing is an important and useful way to make sure students commit to memorizing vocabulary/internalizing constructions; I usually do two a week:
      • one short quiz just on vocabulary/principal parts [an example];
      • one more substantial test on material covered in class that week [an example] (both egs from Latin 2 class taught 2015).
    • take at least one session a week to read a longer passage with your students so that they can get used to longer translation
    • try to foster a good group dynamic with your Latin students; one idea is to make them a facebook group, so that they can arrange study sessions together (I did this and it was very successful)
    • if you can, it can be nice to offer extra credit reading sessions outside of class, where students can come and sight read Latin together with you in an informal (but rewarded) setting
    • here is the structure I use for beginning Latin language instruction (can be adapted for different schedule)

Monday: vocab quiz (10 mins) + go over homework (a longer passage from Wheelock, or from 38 Latin Stories)
Tuesday: chapter of Wheelock
Wednesday: chapter of Wheelock
Thursday: weekly test (15-20 mins) + read a longer passage from Wheelock

  • for discussion section:
    • set the tone for discussion sections by setting up rules and expectations up front (don’t take for granted that students know how to disagree respectfully!)
    • structure the class around specific questions which have arisen out of the course lectures
    • but don’t be afraid to bring in external material from outside the classroom to generate discussion

    • try to engage all students by having a variety of possible formats (small group, pair, written)

    • ask individual questions, specifically varying Bloom’s taxonomy

    • offer support for developing paper assignment ideas 

    • have a handout/powerpoint with specific texts or images which you discuss together with your students; giving your students material to respond to which is immediately in front of them can help break the silence
    • split your students into groups to discuss specific passages of text or images
    • have your students submit questions to you ahead of time for discussion
    • have your students use an online forum format to discuss the week’s material in advance (an example: Miranda Butler’s use of tumblr and blackboard)
    • have your students do short (5 min) presentations on primary materials
    • show your students excerpts of other media (audio, video) which relate to ancient material; can be helpful for helping imagination and creating inroads, e.g. this video taken by someone walking to the Purpose Built Lupanar in Pompeii demonstrates the narrowness of space; or this video of the Nikandre Kore demonstrates the surprising slimness of the statue, and what it looks like in its museum context

4) brief overview of digital tools/resources:

5) brief overview of pedagogy bibliography/other resources:

How to write a student commentary

Student Commentaries (#CL351) on Cicero De Natura Deorum or De Divinatione

You must include the following elements:

  1. Choose a passage of at least 350 words; you may copy + paste the text from thelatinlibrary.com, but note that there may be textual differences, so make sure to check against the text
  2. Write an introduction to the passage that contains information about the author’s life and work, the genre of the selection, and an overview or outline of the work from which the passage is taken
  3. Write a reflection, based on research (use bibliography on syllabus), about the broader significance of the content of the passage, and how it relates to the rest of the work
  4. Write a translation of the Latin passage in your own words
  5. Give a bibliography of print and internet sources consulted
  6. [optional: A print-out of images that illustrate the text, with references]
  7. Comments to the text arising from student reading, such as:
    • complete dictionary entries for less-common words with the recommended translation for the word, as it is used in the immediate context, placed first, followed by a range of possible meanings
    • explication of grammatical forms, syntax, word order, rhetorical devices
    • identification of people, places, events, references
    • interpretation of ideas in the text and meaning that is not readily apparent

An example of a student commentary on Aeneid 2.771-775.

Students of the current CL 351 produced the following (partial) commentary with me on ND 1.3ff., Tuesday 12th October. Asterisks denote passages which will need to be filled in by further reference and research. What is nice about this, the product of a very short workshop, is how many ideas can be generated from even a little piece of text. And the asterisks are an index of initial thoughts which can be developed with further investigation.


Classroom test case:
De Natura Deorum 1.3-7

[3] Sunt enim philosophi et fuerunt, qui omnino nullam habere censerent rerum humanarum procurationem deos. Quorum si vera sententia est, quae potest esse pietas, quae sanctitas, quae religio? Haec enim omnia pure atque caste tribuenda deorum numini ita sunt, si animadvertuntur ab iis et si est aliquid a deis inmortalibus hominum generi tributum; sin autem dei neque possunt nos iuvare nec volunt nec omnino curant nec, quid agamus, animadvertunt nec est, quod ab is ad hominum vitam permanare possit, quid est, quod ullos deis inmortalibus cultus, honores, preces adhibeamus? In specie autem fictae simulationis sicut reliquae virtutes item pietas inesse non potest; cum qua simul sanctitatem et religionem tolli necesse est, quibus sublatis perturbatio vitae sequitur et magna confusio; [4] atque haut scio, an pietate adversus deos sublata fides etiam et societas generis humani et una excellentissuma virtus iustitia tollatur. Sunt autem alii philosophi, et hi quidem magni atque nobiles, qui deorum mente atque ratione omnem mundum administrari et regi censeant, neque vero id solum, sed etiam ab isdem hominum vitae consuli et provideri; nam et fruges et reliqua, quae terra pariat, et tempestates ac temporum varietates caelique mutationes, quibus omnia, quae terra gignat, maturata pubescant, a dis inmortalibus tribui generi humano putant, multaque, quae dicentur, in his libris colligunt, quae talia sunt, ut ea ipsa dei inmortales ad usum hominum fabricati paene videantur. Contra quos Carneades ita multa disseruit, ut excitaret homines non socordes ad veri investigandi cupiditatem. [5] Res enim nulla est, de qua tantopere non solum indocti, sed etiam docti dissentiant; quorum opiniones cum tam variae sint tamque inter se dissidentes, alterum fieri profecto potest, ut earum nulla, alterum certe non potest, ut plus una vera sit. Qua quidem in causa et benivolos obiurgatores placare et invidos vituperatores confutare possumus, ut alteros reprehendisse paeniteat, alteri didicisse se gaudeant; nam qui admonent amice, docendi sunt, qui inimice insectantur, repellendi. [6] Multum autem fluxisse video de libris nostris, quos compluris brevi tempore edidimus, variumque sermonem partim admirantium, unde hoc philosophandi nobis subito studium extitisset, partim, quid quaque de re certi haberemus, scire cupientium; multis etiam sensi mirabile videri eam nobis potissimum probatam esse philosophiam, quae lucem eriperet et quasi noctem quandam rebus offunderet, desertaeque disciplinae et iam pridem relictae patrocinium necopinatum a nobis esse susceptum.

Commentaries:
— Pease commentary [available online thro’ Haithi]; this is at the more dense end of the spectrum
— Dyck commentary [Mugar: PA6296 .D4 2003]
— P. G. Walsh commentary [Mugar: PA6308.D4 W35 1997]

Databases:
phi latin corpus < use this to find how other authors use words or phrases
Brill New Pauly < use this to look up unknown names
Logeion < use this to look up words in Lewis & Short
Allen & Greenough online < use this to look up and reference grammar/syntax
jstor.org < use this to look up scholarly articles

 

 

*NB this assignment is modelled on the Companion Text-Commentary exercise. 

Scholarly Engagement & Social Media

As part of our recent event at the University of Southern California, sponsored by the USC Classics department, the Levan Institute, and the USC Society of Fellows, I gave a short presentation on the ethical value of scholars being part of the project of the internet, using the tools of social media. See below a link to the slides from my presentation. We’ll be posting a piece on the Classics and Social Justice blog soon with a summary and reflection of the two day event.

Link to slides.
PDF of slides (with clickable links).