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Marko Pelijhan is an incredible digital artist, a lot of his work comments on surveillance. This project is a cool collaboration with North and Arctic Peoples and climate scientists - and brings up some important questions for me around open authoring and traditional ecological knowledge, how might platforms like this incorporate the necessary feedback loops or knowledge-ownership protocols of a particular person/group. How do you protect the sacred in the digital sphere? "The Arctic Perspective Initiative (API) is a non-profit, international group of individuals and organizations, founded by Marko Peljhan and Matthew Biederman, whose goal is to promote the creation of open authoring, communications and dissemination infrastructures for the circumpolar region. Its aim is to work with, learn from, and empower the North and Arctic Peoples through open source technologies and applied education and training. By creating access to these technologies while promoting the creation of shared communications and data networks without costly overheads, continued and sustainable development of autonomous culture, traditional knowledge, science, technology and education opportunities for peoples in the North and Arctic regions is enabled."

What isPOPCORN? Popcorn makes video work like the web. We create tools and programs to help developers and authors create interactive pages that supplement video and audio with rich web content, allowing your creations to live and grow online

The "academic articles" page might help contextualize the points Howard makes in our assigned reading. His "data sets" page might also be worth perusing.

This is a great site that keeps a record of videos removed from YouTube for copyright violations. You can't watch them, but there's something great about having a record that they were there at all. I'm fascinated by the "when" of online culture and the tendency for some material to disappear. This is one of the places I've found that lets me see what the internet used to be.

This is a great resource. I really like the concept of there being a resting place for tombstoned IP-offensive user generated content, much of what could be perceived as works of art depending on your perspecitve (IP vs remix culture). Also, a good example of creative censorship and the REAL governing authority -- RIAA, MPAA, etc.

ABSTRACT In this review essay, the academic merits of three anthropological blogs ("Savage Minds," "Zero Anthropology" [formerly "Open Anthropology"], and the official blog of the American Anthropological Association) are considered.

Here's a working academic blog, mostly on the writing process. https://lauraportwoodstacer.wordpress.com/

I appreciate the working academic blog. I might be interested in seeing two or three similar sites that are in dialogue with other another. Either people working on the same project or researchers in a similar field engaged in similar topics. This serves an obviously helpful role in garnering interested in your project.

[Synopsis] This book is a critical and ethnographic study of camgirls: women who broadcast themselves over the web for the general public while trying to cultivate a measure of celebrity in the process. The book's over-arching question is, "What does it mean for feminists to speak about the personal as political in a networked society that encourages women to 'represent' through confession, celebrity, and sexual display, but punishes too much visibility with conservative censure and backlash?" The narrative follows that of the camgirl phenomenon, beginning with the earliest experiments in personal homecamming and ending with the newest forms of identity and community being articulated through social networking sites like Live Journal, YouTube, MySpace, and Facebook. It is grounded in interviews, performance analysis of events transpiring between camgirls and their viewers, and the author's own experiences as an ersatz camgirl while conducting the research.

This study (and its author) is mentioned in this week's reading 'Digital Ethnography : An Examination of the Use of New Technologies for Social Research' by Dhiraj Murthy. Dissertation Remarks and Synopsis (from Theresa Senft's website) http://www.terrisenft.net/diss/synopsis.php#remarks

This article looks at historical video games, which the author says "replaces representation with simulation and presence with virtuality, thereby marginalizing the oscillation of the modern historical imagination between historical facts and historic events, transcendence and immanence, representation and presence." An interesting perspective for examining collective memories, historical perspectives and forms of representation in interactive media and video games.

I really like the concept of "scene," as it is applied here. The author uses it to mean the ways groups of people gather in clusters historically, emotionally, and physically. He argues the term avoids the "fetishiz­ing tendencies of subcultural theory". Does it, though? If mapping and analyzing subcultures brings with it a temptation to nail down hierarchies of taste cultures (as in - "my study of zine making shows this is a real zine, that is not" - a temptation that looms even bigger for those of us who try to study our own subcultures), how does scene help us avoid that? Might I be tempted to flash my knowledge of the scene/ being a scenester in ways that produce the same effect? The visualizations help map out the fluid connection between actors and organizations. Describing local fan communities as "a nexus of niches" is tremendously helpful. I'd be interested to see this kind of network analysis applied to online fandoms across platforms. Thinking about the graph though, I'm not sure I need it to understand what he found. It looks cool (and bonus - !science), but I could do just as well without it. If the graph isn't supporting the argument - what is it doing? Final note - I like the choice of the word "patronage" - it may capture something really interesting about the relational and inter-generational aspect of scenes!