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Digital photography and cartography in Wolfgang Weileder’s Atlas

aesthetic artefacts’ (Kingsbury and Jones, 2009: 510). In this regard, their snubbing of ‘Space-crossed time’ 129 conservatism seems to break down, as the delights of that which is ‘untranslatable to meaning’ – another ­quotation from Dean – take over (Kingsbury and Jones, 2009: 510). This sounds far from Benjaminian, given his famous desire to break free from a ritualistic, cult-valuation of the art object and to instead see it reconfigured within politics (Benjamin, 1999b: 218). While Kingsbury and Jones make a strong case for the Benjaminian, and Dionysian

in Time for mapping
Considerations and consequences

reduction to parameters advantageous to bureaucratic management and control. This is not to suggest that time is inherently opposed to spatial representation – an argument that would hew far too closely to the dualistic mysticism of Bergson or technophobic conservatism of Heidegger. Rather, the mapping of flows has become prevalent at a point in history when protocols of control, employed by both corporations and national governments, increasingly favour the management of time through its spatialisation and grammatisation. This does not mean that we should assume that

in Time for mapping
The restructuring of work in Britain

… Politics is going global. All of us are seeking to make sense of, and manage, change. The key to the management of change is reform. The pace of reform has to match the pace of change. Societies that are open, flexible, able easily to distinguish between fundamental values, which they must keep and policies, which they must adapt, will prosper. Those that move too slowly or are in hock to vested interests or what I have elsewhere called forces of conservatism, reacting negatively to change, will fall behind. (Tony Blair, 2000a: 1, Speech at the World Economic Forum

in Globalisation contested