Conference Report: Constellations of Vigilance. Annual Conference of the CRC 1369 ‘Cultures of Vigilance’ (24th–25th of October 2024)

von Pia Fuschlberger

In the second funding phase, the CRC set itself the objective of investigating the combinatorial logic of vigilance. Based on the assumption that vigilance is not a phenomenon that can be ascribed to a single individual, the CRC intends to undertake a joint investigation into the specific elements that contribute to the production and stabilisation of vigilance. By posing the question of how heterogeneous elements interact to establish vigilance, the CRC expands the scope of its analysis to encompass non-human actors, material objects and the environment in the context of vigilance cultures. This necessitated a multi-perspective and multidisciplinary approach. A diverse group of scholars, representing a range of research areas including ancient history, anthropology, early modern history, ethnology, art history, and computer science, convened at the Carl Friedrich von Siemens Stiftung in Munich on the 24^th and 25^th of October 2024. The aim was to address questions pertaining to the distribution of vigilance, responsibility, and agency by delineating and analysing disparate constellations of vigilance across cultural and historical contexts.

The conference commenced with an introductory address by the speaker of the CRC, Arndt Brendecke, who identified three principal challenges that this approach must face: Which elements are fundamental to the analysed constellation? How does the constellation evolve over time? How does the constellation effectively generate and fixate attention? By defining vigilance as inherently creative due to the necessity of anticipation and imagination, he alluded to a crucial aspect that would inform the subsequent discussions: the intentional arrangement, i.e., the artificiality of these constellations.

Saki Kikuchi (Project B01) employed a twofold interpretation of the term ‘constellation’ to illustrate the reciprocity of observation, divination, and reporting among Neo-Assyrian stargazers. Their sole instruments were celestial maps, lists and guides for divination (Figure 1 and 2). These instruments directed the observers’ attention to already known celestial objects and determined, what to report, as well as the observability of stars and planets, for example, their brightness. The following discussion focused on the stargazers as experts with secret knowledge and control mechanisms of the reporting system, further illustrating the efficacy of divination in the Neo-Assyrian empire.

In addition, Sonja Dümpelmann (Rachel Carson Center for Environment and Society) discussed plants as heterogeneous elements, by addressing the practice of window gardening in twentieth-century Philadelphia as a means of control and resistance. She emphasized the relational function of the window box, which perpetuated observation, monitoring and forging ties between individuals and social groups (predominantly women) and plants. Thereby she illuminated the feminist dimension of this constellation of vigilance: the extension of female caregiving from private to public space (Figure 3).

In a further exploration of the guiding question, Christian Hummert (Agentur für Innovation in der Cybersicherheit) focused on the interplay of humans and artificial intelligence (AI) by examining the concept of vigilance as an evolutionary step in his current concept for cybersecurity: cyber resilience. In his view, the occurrence of cyberattacks is an inevitable phenomenon; however, the manner in which they are responded to is a matter of control. To this end, he put forth a three-step model of cyber resilience, comprising resistance, recovery, and reconfiguration. Vigilance was incorporated as the initial step within this model. He put forth two issues pertaining human vigilance in this constellation: Firstly, human reaction time is inferior to that of AI. Secondly, the vast quantity of data collected by technological sensors renders it impossible for human experts to maintain constant vigilance. In his view, technological advancement is therefore constrained by the limitations of human cognition and the ethical decisions that should be reserved for humans.

Following discussions on celestial objects, plants and complex technologies, Anna Meiser (Project A10) introduced a spiritual dimension to the discussion. In the context of indigenous monitors in the Amazon, vigilance involves guardianship over the physical and cultural well-being of indigenous communities, with reference to the mythological jaguar (Figure 4). In Shuar (an indigenous ethnic group from Ecuador) mythology, he is a figure of guidance and strength that serves as a proto-guardian. This ‘holistic vigilance’ – a term chosen by an indigenous monitor – draws on the indigenous conceptualisation of nature that encompasses humans as well as spiritual and vegetative beings.

“We do not need to understand monitoring, […] because we are part of nature, we are part of Mother Earth. But the system has evolved, so we have simply adapted.”

Quotation by José Vargas – Shuar from Ecuador

Regarding this concept, Anna Meiser emphasized the potential for indigenous monitors to facilitate a shift in dependencies between indigenous communities, indigenous institutions, non-governmental organisations (NGOs), state officials and extractive companies. This can be achieved through the promotion of empowering intercultural contact, which is not a concept from Western societies but a highly valued indigenous strategy for knowledge expansion.

Concerning a similar threat, Andrew Lakoff (University of Southern California) investigated the symptom-oriented problem-solving approaches of Californian engineers, conservationists, and water managers, following the story of the endangered Chinook salmon. Incredibly expensive technological devices have been installed in the river system (Sacramento–San Joaquin Bay Delta) to guard, direct and monitor the population. To comprehend the nuances of the discourse, one must delve into the intricacies of a 20^th century law: The salmon is afforded specific protection under the Federal Endangered Species Act of 1973. Thus, it serves as a proxy for the preservation of the entire ecosystem from the impacts of water extraction. Consequently, the vigilance exercised in this system of pumping water and saving individual fish is oriented towards two very different objectives: Warding off extinction and the avoidance of regulatory constraints. Pondering the creativity fostered by the issue – there exists such a thing called a ‘salmon cannon’ (Figure 5) – the discussions on the issue concluded the first day of our conference.

The second day commenced with a historical presentation, which presented novel and innovative constellations. Brendan Röder (Project C02) presented a constellation consisting of humans, animals and material instruments for bleaching bees wax in Early Modern Augsburg as depicted in Christoph Weigels Abbildung der gemein-nützlichen Haupt-Stände from 1698 (Figure 6). He highlighted the playful quality of this early modern constellation of vigilance by drawing attention to the excessiveness of the portrayed mechanisms employed to guard the drying strings of wax. The striking inefficiency suggests that the rather idealised constellation was never actually implemented but rather used as a marketing ploy.

In his presentation, Jörg Oberste (Universität Regensburg) continued the discussion on urban vigilance by focusing on neighbourly self-help in late medieval Paris. He proposed that the neighbourhoods could be conceptualised as ‘vigilant microorganisms’ of the metropolis. He drew a compelling picture of the living conditions in late medieval Paris, noting the density of housing and the competitive jurisdictional system. He pointed out the pervasive anxiety of the citizens as well as the heightened awareness of security institutions. As he explained, audition constituted the primary sense of vigilance in this constellation, encompassing the sounds of neighbours, their alarming cries or those of the night watch.

The last speaker of our conference, Fabrizio Nevola (University of Exeter), shifted the focus upwards, highlighting architectural elements in urban vigilance constellations, including balconies, images of the holy at intersections, and the consideration of lines of sight in urban planning (Figure 7). These elements, which Nevola termed ‘infrastructure-assisted vigilance’, represent a system of reciprocal observation, surveillance, and visibility. In Nevola’s analysis, they constitute a sensory regime designed to regulate urban behavior.

Given the extensive array of heterogeneous actors, their relations, and the intricate networks that connect them, Arndt Brendecke’s concluding remarks were a valuable contribution to refocusing attention on the pivotal findings that inform our research on vigilance.

The final discussion confirmed that focusing on the interplay of heterogeneous elements and the (fabricated) constellations of actors, objects and practices throughout history offers a deeper understanding of human vigilance. In the context of increasingly technologised cultures of vigilance, characterised by a trade-off between the normative imperative for vigilance and the minimisation of human attention, the issue of responsibility emerges as a key concern, as emphasized by Christian Hummert and Andrew Lakoff. The methodological challenges pointed out in the introduction became evident in the subsequent presentations, as the examined constellations were revealed to be in constant flux, perpetually requiring adjustment and adaptation. This dynamic fosters a ‘pluridirectional’ vigilance, which has the potential to amplify the focus of attention, as Anna Meiser observed.

In summary, the conference demonstrated the value of interdisciplinary and cross-epochal exchange, as well as the innovativeness and methodological potential of this approach to humanities research. By carving out distinct constellations of vigilance, the participants were able to not only describe a more expansive network of heterogeneous actors contributing to the phenomenon under study, but also to direct attention towards the emerging agency of these constellations. Through this lens, we can not only comprehend the dynamics of numerous constellations but also incorporate the underlying knowledge and power structures into our research.

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Cite this article as: Pia Fuschlberger, Conference Report: Constellations of Vigilance. Annual Conference of the CRC 1369 ‘Cultures of Vigilance’ (24th–25th of October 2024). In: Vigilanzkulturen, 29.11.2024, https://vigilanz.hypotheses.org/?p=6470.

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 Cover by Likai Lin/IAU OAE

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