Cò mise? = Who am I?

‘An nì a thig leis a’ ghaoith, falbhaidh e leis an uisge. What comes with the wind, will go with the rain.’ Wall print in the hallway of Museum nan Eilean Siar, Lews Castle, Stornoway, Isle of Lewis (Eilean Leòdhais), September 2016. Photograph by the author

Is fheàrr Gàidhlig bhriste na Gàidhlig sa chiste.
It is better to have broken Gàidhlig than dead Gàidhlig.
— Scottish Gaelic proverb

An invitation by GLAM Blog Club to discuss ‘identity’ has taken me in all sorts of unexpected directions. For one thing, I was fortunate enough to finally attend a Cardi Party, held this month at the Melbourne Immigration Museum, which has helped shape my nebulous thoughts. I’ve also spent most of this week in bed, fighting off a nasty illness gifted me by the city of Melbourne. You know I’ll be back, though.

Talking about identity invariably entails talking about yourself. Who you are, where you have come from, where you are going, what you believe, and so on. Yet it should also entail talking about everyone else, because identities are shared just as much as they are kept to oneself. Whatever I am, someone else is also.

The extent to which we might choose our identities has occupied my thoughts for some time. Identities can be (and are) granted, revoked, adopted, rejected, gifted, stolen, bought and sold. We express our identities in myriad ways—culture, language, ethnicity, dress, official papers, unofficial papers, oral histories, written histories, birth ceremonies, burial rites. Some of these identities have been chosen for me. Some I cannot change. Many I have picked for myself. A few have been thrust upon me. A couple taken by force.

About a year or so ago I began casually learning Gaelic. Known to speakers as Gàidhlig, a language understood by 1.7% of the people of Scotland,1 threatened with extinction in the long term, and spoken by less than a thousand people in Australia,2 it may appear a strange choice of hobby. For various reasons I haven’t been learning as intensely as I once did, but I enjoy following Twitter accounts in the language (using my other account @lis_gaidhlig) and am pleasantly surprised by how much I understand. Gaelic is closely related to Irish (Gaeilge) and Manx (Gaelg) and is part of the Celtic family of languages. It is not to be confused with Scots, the Germanic language closely related to English.

You’d be forgiven for wondering why I chose Gaelic. While it wasn’t originally my idea, it became something in which I was intermittently interested. I no longer have access to the learners’ guides, yet I’ve found myself actually using my skills more than ever. Curiously, I don’t know if any of my ancestors ever actually spoke Gaelic (I think it’s likely, but I’d have to ask my grandmother); certainly nobody in my extended family currently speaks the language.

Writing this post represented the first time I started to think critically about my relationship with Gaelic. I began asking myself copious questions, most of which I couldn’t immediately answer. Did I choose Gaelic (or was Gaelic chosen for me) out of a genuine desire to reconnect with my Scottish roots? My (extremely) Scottish surname was handed down through my family’s 150-odd years of Australian habitation, and yet it was not the name I was born with. I chose this name, much as I chose my family. Does the name conceal other areas of Britain and Europe from which I am descended? Why did I choose this strand of ancestry and not others?

Is there a performative aspect to this exploration of my identity? Am I only aligning myself more with ‘Scottish’ because it’s politically expedient to not be ‘English’? Is it part of a quest for a more concrete ethnicity than ‘generic white Australian’? Am I echoing middle-class Lowland Scots in appropriating a culture and language which is no longer truly mine? Gaelic-speaking regions of Scotland (today, chiefly the Hebrides) are cold, remote and economically disadvantaged. Is it my place to enjoy the good things without the bad?

Faerie Glen
Cold, remote, economically disadvantaged, yet still hauntingly beautiful. Faerie Glen, near Uig, Isle of Skye (Eilean Sgitheanach), August 2016. Photograph by the author

Am I looking for a point of difference? A homeland? A place I can point to, despite never having lived there, and say ‘That is my home’? I was privileged to visit Scotland last year, the realisation of a lifelong dream. When I first saw the outskirts of Edinburgh from the plane window, Scotland felt like the strange, exciting, foreign country it was. But it also felt like home. Should it have done?

Is it a response to becoming more educated and aware (some might say ‘woke’) about the black history of Australia, and in particular what Scottish settlers did to Aboriginal people? A reaction to the knowledge that the land I live on, the only home I have ever known, is not mine and was never ceded? A realisation that if I were to repatriate myself, to go back to where I came from, I’d better know where to start?

Moreover, had this sudden interest rendered me the Scottish equivalent of a ‘weeaboo’, because I drink whisky and Irn Bru, listen to a lot of Gaelic folk music and have strong views on Scottish independence? I decided it had not, chiefly because I don’t think everything from or about Scotland is automatically superior to non-Scottish equivalents. (Surprisingly, the thing I missed most about Australia when I visited Scotland was a supply of fresh fruit and vegetables!)

When asked, I don’t tell people that I’m Scottish, because I’m not. I’ve never lived in Scotland, I’ve visited only once, I don’t hold a passport and I don’t speak the language. I say I’m Australian and leave it at that. Occasionally I might get ‘where’s your family from’ (not the more insulting ‘where are you really from’ doled out to non-white people), at which point I might specify Scotland. Yet where is the line drawn between ‘having Scottish heritage’ (or any other ethnocultural affiliation) and ‘being Scottish’? At what point, if any, will I ever be ‘Scottish enough’?

Seeing the Highland tartan exhibit at the Immigration Museum brought a lot of these issues into sharp focus. The Clan MacDonald tartan, easily recognisable with its bold reds and muted greens, formed the backdrop to a medal made of silver, a first prize for dance at the Buninyong Highland Society in country Victoria. Inscribed on the obverse is a curious epigraph, left untranslated by curators: ‘Làmh na Ceartais’. The hand of justice. But for whom?

Highland medal
‘Medal – Buninyong Highland Society, First Prize Strathspeys & Reels, Australia, 1860’. Displayed at the Immigration Museum, Melbourne, July 2017. Photograph by the author

While researching the background to this post I discovered two books that might help me answer some of my questions surrounding the legitimacy of my Scottish identity. The first is The Survey of Scottish Gaelic in Australia and New Zealand, a 2004 PhD thesis by St John Skilton. It documents the efforts of Scottish expats, descendants of immigrants and interested learners to keep the language alive an leth-chruinne a deas (in the Southern Hemisphere), as well as broader questions of Gaelic ethnicity in Australia and LOTE teaching traditions in Australian schools. At almost 400 pages it’s a hefty read, but one I intend to savour.

The second is Caledonia Australis, a 1984 book by Don Watson exploring the intersection of emigrant Scottish Highlanders and the indigenous Kurnai people of what is now Gippsland in western Victoria. Many Highland Scots were forced to emigrate after being thrown off their land by the English during the Highland Clearances. Those who sailed to Australia systematically dispossessed Aboriginal people of their land, just as the English had dispossessed the Highlanders of theirs. I haven’t yet gotten my hands on a copy of this book, and I regret that I could not incorporate its histories into this post.

For a final word on Gaelic identity, I turn to Sorley MacLean (Somhairle MacGill-Eain, 1911-1996), one of the great Gaelic writers and poets. His thoughts on the topic (in English) were set to music in ‘Somhairle’ by the Gaelic electronic band Niteworks, whose album NW is one of my favourites. (I recently bought their gear on Bandcamp and conversed with one of the band members in Gaelic!) Sorley was an ardent defender of his culture and language in the face of English dominance and destruction. It seems only fitting that his words lend us a sense of his grim determination to survive, as well as that of his language.

Ever since I was a boy in Raasay
and became aware of the differences between the history I read in books
and the oral accounts I heard around me,
I have been very sceptical of what might be called received history;
the million people for instance who died in Ireland in the nineteenth century;
the million more who had to emigrate;
the thousands of families forced from their homes in the Highlands and Islands.
Why was all that?
Famine? Overpopulation? Improvement? The Industrial Revolution? Expansion overseas?
You see not many of these people understood such words,
they knew only Gaelic.
But we know now another set of words:
clearance, empire, profit, exploitation,
and today we live with the bitter legacy of that kind of history.
Our Gaelic language is threatened with extinction,
our way of life besieged by the forces of international big business,
our countries beggared by bad communication,
our culture is depreciated by the sentimentality of those who have gone away.
We have, I think, a deep sense of generation and community
but that has in so many ways been broken.
We have a history of resistance but now
mainly in the songs we sing.
Our children are bred for emigration.

  1. Scotland’s Census 2011: Gaelic report (part 1) (this encompasses all levels of fluency, so the number of true speakers is certainly lower) 
  2. The Survey of Scottish Gaelic in Australia and New Zealand, 2004, p. 183 (it’s closer to 800, and that was in 2003) 

You don’t scare me! I’m a librarian!

Being a librarian, I have discovered, comes with a lot of advantages. I can defeat Google with my superior searching and indexing skills for the benefit of patrons everywhere. I can talk proudly about how hard I work to make my library a better place. I can shush with impunity (only because our ref desk is in a designated quiet space). I can meet other librarians and know we’ll have something in common. Above all, I can sleep at night, knowing my job is intrinsically good and whole and meaningful.

See, I used to fear all of these things. I once thought Google was as good as it got, and I didn’t want to ask for help. I never wanted to talk about my work in case I appeared boastful, egotistic or fake. I used to hate shushing people, for fear it would perpetuate librarian stereotypes. Other people terrify me, so networking was (and is) painful and scary. And I’ve worked jobs that I was scared to go to, because the job crushed and violated my morals each and every day, and there was no end in sight.

So how did I do it?

Obviously I didn’t come straight into libraryland knowing this stuff. It wasn’t until I started my MIS, and received explicit instruction to this effect, that I realised the extent of my poor search habits, that there was something beyond Google (don’t look at me like that, I’m a millennial). I finally realised I hadn’t necessarily been doing it wrong, but that I could be doing it so much better. Search prefixes. Boolean. Union catalogues. Discovery layers. Trove. OMG. So empowering. I couldn’t wait to tell everyone (even if they weren’t interested). I found myself full of something I hadn’t known existed: ‘information confidence’. Not confidence in myself, necessarily, but confidence in my ability to locate, distil and critically examine information. It’s a good feeling.

You’ll have noticed I tweet a lot about cool stuff other people are doing, but not a lot about cool stuff I’m doing. This is partly because I can’t talk about things at work that aren’t yet public, and also because I’m keen to not humblebrag about how great / busy / exhausted I am. But recently I’ve become much more aware of the importance of highlighting librarian labour. Every aspect of library work—reference, acquisitions, programs, cataloguing, outreach, shelving, the lot—is valuable. Some parts of that work (programs, outreach) are more visible than others (acquisitions, cataloguing). Some of that work is valued differently (by management, and also by payroll). Being primarily a back-of-house worker, I need to work harder at demonstrating how hard I work and what I do to make collections accessible and discoverable by our users. It’s critically important not to minimise the length of time or amount of money one spends doing something, lest others think they, too, could achieve it in that timeframe and with that budget. I always used to diminish myself when talking about my work. Now I talk about my efforts with pride. It’s a powerful feeling.

Recently, I’ve had to up my shushing skills. Our reference desk is situated, oddly, in our library’s ‘quiet space’. People really value this space, and so I’ve had to get used to enforcing the quiet by way of a good shush. I don’t like doing it. I used to hate having to go up to noisy chatters or loud call-takers and ask them to keep the noise down and take the call outside. But at least it no longer scares me. Being a staff member affords me certain privileges within the library, and shushing is one of them. (Others include being able to evacuate people in a fire drill and using the exalted Staff Toaster™ for lunchtime jaffles.) I’ve only really gotten better at shushing through experience. I now know how best to phrase a shush, from a pointed smile to a simple ‘shhh’ to a polite ‘hey can you try and keep the noise down, this is a quiet space’ to a firm ‘take the call outside, please’ (and they know I’m not asking). It’s a comfortable feeling.

People scare me. People are weird, unpredictable, incomprehensible things. I always look the wrong way and say the wrong things. I can’t people. It’s a known fact. So naturally a big part of librarianship (as with many other professions) is networking with fellow library workers and people in related fields. ‘Why did I choose this career?!’ I say to myself, perhaps not as regularly as I used to. ‘Nobody told me there would be so much socialising!’ The best way to overcome this fear, it turns out, was to face it head-on. Knowing that I find this sort of thing hard and scary, I deliberately inserted myself into situations where I would be forced to network and make small talk. I did this at ALIA meetings, at ASA meetings, at NDF and at NLS8. People seemed to want to talk to me back, so I took that as a sign I wasn’t doing everything totally wrong. I still don’t always know when to stop talking, and I can’t always tell when someone would, politely, like to talk to someone else. But I definitely know I’ve gotten better at this. It’s an incredible feeling.

I’m exceptionally lucky to have a job that comes with a good set of morals. I haven’t always been so fortunate—I’ve worked in retail, I’ve worked in call centres, I’ve worked in warehouses and I’ve worked in some questionable pizza joints. To be clear: blue-collar, low-skill jobs are not in and of themselves morally deficient, and I would never judge someone for working in these fields to support themselves. But all of the above places existed either to sell a product or to make people’s lives miserable, and I feared for my health and my sanity while I worked in them. Libraries, on the other hand, exist to make people happy. We exist to enrich the populace, mentally, emotionally and spiritually. We offer a place to rest, to study, to discover, to chase small children around beanbags. We are here for you. All of you. And we don’t charge a cent. (Except maybe for photocopies.) How could I ever fear a place like this? How could I ever again be scared of going to work? For as long as I’m in the library sector, I don’t think I’ll be scared of my own job. And that’s a great feeling.

It’s a great comfort to look back on things I used to fear so much and know that the fear is largely gone. Don’t worry, there are still non-library-related things I’m scared of (heights, mostly). But on the whole, conquering these fears has made me a better, more confident, more engaging and more effective librarian.

And that’s a wonderful feeling.

There will be no GLAM 3017, because we will all be dead

I try not to think about where humanity might be in a thousand years. Based on our current trajectory, the most likely answer is ‘extinct’. Our current rate of consumption and pollution is not sustainable for anywhere near that length of time. When resources run out, there will inevitably be fierce wars over what little is left. Civilisation will end one of two ways: with a bang, or a whimper.

When we are all gone, we will leave behind an unfathomable amount of stuff. Priceless treasures representing the pinnacle of humanity, through personal possessions and records of ordinary people, to mountains of rubbish and items of no assigned value. All of this stuff will begin to degrade. Bespoke climate-controlled environments will no longer protect precious materials; our natural environment will likely not be conducive to long-term preservation, either. It is inevitable great works will be lost.

I’ve had Abby Smith Rumsey’s When We Are No More on my to-read pile for several months. I won’t get it read anytime soon, sadly, but her book touches on similar themes. Rumsey appears more optimistic than me; her book explores how people a thousand years from now will remember the early 21st century. I can’t help but admire her belief that humanity will exist at all.

This is a pessimistic worldview, to be sure. After all, modern capitalism is predicated on people buying stuff, which is in turn predicated on the constant production of stuff. Increasingly this ‘stuff’ is made from non-renewable materials, and sooner or later those materials will run out. Capitalism presents no incentive to preserve our scarce resources, because if a resource remains in the ground then less (or no) money can be made from it. The only real hope of changing this state of affairs lies in revolution, and that won’t be popular.

If, by some miracle, homo sapiens survives to 3017, it will not be a pleasant world. With the exhaustion of mineral resources will come a need to recycle or perish. If our choice becomes book-burning or starvation (we’ve all seen that scene in The Day After Tomorrow, right?), I doubt many would pick the latter. Technology will not save us. Our electronic memory will be irretrievable, our physical memory decayed if not destroyed. Perhaps our surviving collective descendants will despair at our modern habits of storing vast amounts of information on fragile pieces of metal and plastic, which require significant infrastructure to be accessed and read. A book (which, to be fair, we are also producing plenty of) requires nothing but a pair of functioning eyeballs.

I’d really like to believe that our species will survive, but nothing so far has convinced me. Knowledge and memory—and the externalisation thereof—are uniquely human traits. Without people to inhabit library buildings, without people to read books, without people to create and disseminate knowledge… our planet will be truly devoid.

Then again, we live in a time of information abundance, and look where it’s gotten us. Perhaps we’re reaping what we sow.

🎶 Mama, don’t taaaake my MIS awaaaay 🎶

When I think back on all the crap I learned in GLAM school
It’s a wonder I can think at all
And though my lack of education hasn’t hurt me none
I can read the writing on the wall

(With apologies to Paul Simon)

I am a terrible student.

There’s no getting around the fact that my grades aren’t too flash and I don’t focus on study as much as I ought to. I’m also perilously close to graduating and I’m fairly sure some of my lecturers have come across this blog. So it would be in my interests to make some fairly tame comments about the state of lecturing at my university (which, despite it being listed in my Twitter bio, I will not name) and leave it at that.

But that’s not how I roll.

Before I get stuck in, I feel it’s important to distinguish things I wish I had learnt at GLAM school from things I wish GLAM school had taught me. The former places the onus of education on the student, the latter on the educator. If I knew in late 2013 what I know now, I would have structured my LIS education very differently–different courses, different degree structure, perhaps a different uni. Many, but not all, of the gaps in my knowledge are due to poor subject choice and insufficient application on my part.

There’s also a lot to be said for letting the student focus on areas of LIS that interest them. I have a great many interests and skillsets, but children’s librarianship (for example) is not one of them. Being forced to undertake a children’s lit subject would have absolutely killed my enthusiasm and interest in librarianship. Yes, I now work for a public library. No, the irony is not lost on me. Plenty of people have no aptitude for hardcore cataloguing or research methods, and forcing these on students is a recipe for disaster. Oddly, cataloguing is an elective but research methods are mandatory.

A common response to this question when asked of librarians is ‘I wish I’d done cataloguing’. I did cataloguing. I was sent on another cataloguing course by work. I love cataloguing. I now catalogue professionally (though this is only a portion of my job). I am also aware that cataloguers as we know them are a dying breed, and it’s not because most are approaching retirement age.

I’m pretty sure I’ve declared previously that cataloguing should be a mandatory subject, but I’ve since changed my mind: a practical appreciation of metadata ought to be an integral part of all LIS courses. An introductory metadata course was a compulsory part of my degree, but common consensus was that it was a bit too high-level to be of much use to people. Focus on ‘what is MARC?’, basic DDC and LoC schedules and a couple of subject thesauri, and students will be streets ahead.

Introductory scripting and coding courses should be offered as electives in all LIS courses. My uni offers a ‘fundamentals of web design’ class that I purposely didn’t take because I can already speak HTML and CSS reasonably well, but nothing AFAIK is offered in actual programming. Considering a portion of my work right now involves Python and bash scripting, which I’m currently learning out of a book, I know I would have found such a course terrifically useful (and why I’m keen as mustard for VALA tech camp). As I’ve pontificated before, there is a huge need for tech-literate librarians. LIS courses are, for the most part, not filling this need.

I know I would also have really appreciated practical training in library applications and technologies. Alone of all my courses, the cataloguing elective (taught by the indefatigable Lynn Farkas) featured hands-on experience with WebDewey and Cataloger’s Desktop: real tools used by real cataloguers. (But not me, sigh.) Yet I don’t recall a single course actually discussing in any depth what an ILS is, or how to use one. Acquisitions backends. Practical digital archiving. Getting stuff into Trove. How to do all of those things on a $0 budget. This is the kind of knowledge LIS workers need. Even if they don’t yet know they need it.

Yes, I should have paid more attention in GLAM school. But GLAM school needs to meet its students halfway and provide a practical, up-to-date, evidence-based curriculum that adequately prepares students for the realities of life in this sector.

Theory won’t pay the rent. But practical knowledge just might.

Why should I trust you? You’re a librarian!

‘Trust me, I’m a raaaaaat’

Librarians. We’ve got tickets on ourselves, haven’t we? Fancying ourselves as leaders of crusades against fake news and information illiteracy and all that. Styling ourselves as trustworthy gateways to all the balanced, unbiased information your heart could possibly desire. Go on. Ask us. Make us feel relevant again.

Modern reference librarianship has a certain smugness about it. People could just as easily Google their answers, we tell ourselves, but instead they come to us. To us! Never mind the fact we use Google half the time ourselves to find the answer, or that people tend to only ask for a librarian’s help out of sheer frustration (often with our resources), people still come to us for answers! They like us! They trust us!

Now, maybe my LIS degree program is deficient in this regard, but I don’t recall ever coming across the library version of the Hippocratic Oath. (Turns out someone invented one.) Thankfully, malpractice lawsuits against librarians aren’t really a thing. But what, really, is stopping a librarian from dispensing biased or unreliable information? How does a user know, really know, that a librarian is any more inherently trustworthy than a Google search?

The short answer is: they don’t.

We, as librarians, can’t appeal to academic authority, as much as we might like to. Plenty of people working in libraries don’t have degrees in the field. (I don’t yet have mine.) No, we didn’t all go to school for this stuff. I work with awesome people who have life experience in other areas. Doesn’t make them any less trustworthy, any less reliable or any less capable of answering patron questions.

Much as we might claim otherwise, each librarian will bring their own implicit biases to their work. Where, for example, do we draw the line between collection development and censorship? For many librarians, at least on ALA Think Tank, it turned out this line was the (now-cancelled) prospective book by professional troll Milo Yiannopoulos. Plenty of librarians refused to buy the book in an effort to support minority patrons and fight hate speech. Plenty of other librarians pledged to buy the book in an effort to support free speech and fight impressions of censorship. Each side has considerable merit, even if the point is now moot. But how can patrons trust librarians either way?

It’s no secret that librarianship in the Western world is dominated by white middle-aged cat ladies who like tea and cardigans. My only point of diversion from this stereotype is my hatred of cats. With such a homogenised workforce, there are few opportunities for minority patrons to see themselves reflected in their knowledge workers. Indigenous patrons, for example, may have good reasons not to trust white librarians. We cannot simply expect our patrons to trust us. We have to earn that trust.

Our chief competitor, Google, owes its success to a secret algorithm that ranks search results by various metrics. Librarians, particularly in academic and school environments, spend considerable time and resources on teaching students how to critically evaluate their Google results and their news(feed) consumption. I’ve yet to come across a libguide on the subject that implores students to evaluate librarians themselves. Sure, I can’t see how Google’s brain works for myself, but nor can I see a librarian’s brain. That IFLA infographic on fake news promotes librarians as unbiased sources of truth. This sends entirely the wrong message.

This infographic drives me bonkers

Some have argued that critically evaluating everything we see and hear is what got the world into this mess. I respectfully disagree. I firmly believe the key to information literacy is to evaluate what the librarian says with the same tools one ought to be using to evaluate everything else. Tools that librarians are falling over themselves to teach. There are no unbiased, impartial sources of information. Not encyclopedias. Not government websites. Not reputable news organisations. And definitely not librarians.

Am I shooting myself in the foot? No. I’m being honest with myself and I’m being honest with the patrons I serve. I recognise that a deeply-held, professional sense of duty is the only thing stopping me from telling my patrons porkies, and I want them to know that too. I want them to use those critical evaluation skills right back at me and hopefully recognise the merit in my answers. I want them to know better than to take me at face value.

I want them to know better than to trust me.

2017: the year of learning dangerously

I have a lot to get done this year. I’d like to graduate at some point, I’m drowning in work (as usual) and my house is a tip, but there are plenty of broader goals to set. I’m pleased that #GLAMblogclub is now a thing and look forward to the benefits it will bring to the local GLAM blogging industry.

The below is essentially a public to-do list for myself. I hope to be productive enough to actually tick these off in December, which would be most satisfying.

Improve my digital skills

For all my fascination with digital preservation, digital archiving and digital librarianship, my skills in this area are sadly deficient. There’s a lot I don’t know and a lot I’m having to teach myself. Learning on the job is fun, but I know I need to up my game.

I’ve resolved to learn SQL this year, largely because it would be directly relevant to my job—there’s a lot of metadata work in my future and being able to craft my own queries would be very useful. A friend has expressed interest in taking a Python class, so we’ll see if that leads somewhere. I know I’ll have to bite the bullet and get a new computer this year, so perhaps I’ll be brave enough to take the plunge and install Ubuntu.

I’m also hoping to improve my command line skills to be able to do more fun web archiving things, as well as take advantage of the incredible tools at Documenting the Now and the Programming Historian.

Reconnect with long-form writing, which is worth paying for

I have a terrible habit the Japanese call 積ん読 [tsundoku], acquiring books and then not reading them. I am surrounded by books I bought, snaffled, borrowed from the library and was given as gifts. Strictly speaking I have plenty of time to read them, but I usually end up doing things that require a shorter attention span.

This year, it’s time to put my money where my mouth is. As I write this, my desk holds no fewer than eleven thirteen unread books (plus two unwatched DVDs and one unheard album). I’m going to try reading at least two books a month, one at a time. Right now I’ve just begun reading Sisters of the revolution: a feminist speculative fiction anthology, which is comprised of bite-size chunks I can happily digest. I generally don’t read fiction very often, but I’m enjoying this book.

In addition, I intend to get my journal subscriptions in order. Open-access publishing is truly revolutionary and I am grateful for such excellent OA LIS journals as Weave, code4lib, Practical Technology for Archives and the Journal of New Librarianship (neatly syndicated by, among other handles, @OALISjrnls). However, I am firmly of the belief that good writing is worth paying for, and that people should not feel obliged to contribute their labour for free. To that end, I’d like to subscribe to a couple of long-form print journals this year. I’m not sure what yet. Something considered, something literary, something thoughtful. Suggestions, as always, are welcome.

Get some perspective

One of the hallmarks of our era is the modern human’s inability, generally speaking, to see things from another’s point of view. Social media (especially Facebook) excels at crafting a world where the news is just as you’d like it, full of stories it hopes you find agreeable. No longer are we assured that our family, friends and colleagues are all reading the same news (if they read the news at all); nor can we be sure that what they do read has any truth to it. The truth of a story appears, for all intents and purposes, to be less important than the emotions it might cause. My profession is reeling from the apparent common disregard for verifiable information and considered thought.

Like most people, I’m quite accomplished at avoiding news I don’t want to hear. On one hand, I consider it a duty of my profession to be well-informed about the world; on the other, moving to a remote Scottish island is looking more and more attractive (and it’s not just for the climate). This makes for a comfortable existence. It’s gotta stop.

I lead a privileged life: doing a job I love, in a country led by someone who is not a far-right nationalist, with all the food, shelter and self-actualisation I could want. Most humans are not nearly as fortunate as I am. Consequently, I have a particular set of views about most issues. I’m learning the hard way that a lot of people see the world very differently from how I see it. I cannot hope to influence that which I do not understand—so I’d better start trying to see things from the other side. (I don’t yet have a metric by which I might measure my progress, but I’ll think of one.)

It’s time to get some perspective. It’s time to learn dangerously.