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When infrastructure is understood as an irrational social formation, emotional labor tends to compensate for a perceived lack of resources. Scholars who are used to the invisibility of traditional library services, for instance, find that digital projects expose hierarchies and bureaucracies that they don’t want to negotiate or even think about, and the DH librarian or one of her colleagues steps in to run interference. Why can’t the dean of libraries just tell that department to create the metadata for my project? After all, they already create metadata for the library’s systems. Why can’t web programming be a service you provide to me like interlibrary loan? I thought the library was here to support my scholarship. Why can’t you maintain my website after I retire–exactly the way it looks and feels today, plus update it as technology changes? In some conversations, these questions may be rhetorical; it may take emotional labor to answer them, but doing so exposes the workings of the library’s infrastructure–its social stack.

How does DH fit within this megastructure? According to some critics, DH is part of the problem of the neoliberal university because it privileges networked, collaborative scholarship over individual production. If creating a tool (hacking) or using computational methods has the same scholarly significance as writing a monograph, then individualized knowledge pursued for its own sake, the struggle at the heart of humanistic inquiry, is devalued. Yet writing a book always depended on invisible (gendered) labor in the academy. Word processing, library automation, and widespread digitization are just three examples of the support labor for traditional scholarly work that Bratton’s globalized technology Stack has absorbed. (And we know that the fruits of that labor are in no way distributed equitably.) What has changed in the neoliberal university is that the humanities scholar becomes one more node in a knowledge-producing system. Does it matter, then, whether DH work produces ideas or things, critics say, if all are absorbed into a totalizing system that elides the individual scholar’s privileged position? This is of course a vision of scholarship that is traditionally specific to the humanities; lab science and the performing arts, for example, have always been deeply collaborative (but with their own systems of privilege and credit).