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ABSTRACT: Research on the digital and online environment poses several ethical questions that are new or, at least, newly pressing, especially in relation to youth. Established ethical practices require that research have integrity, quality, transparency, and impartiality. They also stipulate that risks to the researcher, institution, data, and participants should be anticipated and addressed. But difficulties arise when applying these to an environment in which the online and offline intersect in shifting ways. This paper discusses some real-life "digital dilemmas" to identify the emerging consensus among researchers. We note the 2012 guidelines by the Association of Internet Researchers, which advocates for ethical pluralism, for minimizing harm, and for the responsibility of the researcher where codes are insufficient. As a point of contrast, we evaluate Markham's (2012) radical argument for data fabrication as an ethical practice. In reflecting on how researchers of the digital media practices of youth resolve their dilemmas in practice, we take up Markham's challenge of identifying evolving practice, including researchers' workarounds, but we eschew her solution of fabrication. Instead, we support the emerging consensus that while rich data are increasingly available for collection, they should not always be fully used or even retained in order to protect human subjects in a digital world in which future possible uses of data exceed the control of the researcher who collected them.

Thanks for posting this, John. Considering the ethical concerns we all have expressed in class, I am sure this article will be helpful. I will be sure to put it on my reading list.

The Sensory Ethnography Lab (SEL) at Harvard is a unique collaboration between the Department of Anthropology and the Department of Visual & Environmental Studies (VES). Harnessing perspectives drawn from the human sciences, the arts, and the humanities, the aim of SEL is to support innovative combinations of aesthetics and ethnography, with original nonfiction media practices that explore the bodily praxis and affective fabric of human existence. As such, it encourages attention to the many dimensions of social experience and subjectivity that may only with difficulty be rendered with words alone. SEL provides an academic and institutional context for the development of work which is itself constitutively visual or acoustic - that is conducted through audiovisual media rather than purely verbal sign systems - and which may thus complement the human sciences' and humanities' traditionally exclusive reliance on the written word. The instruction offered through SEL is thus distinct from other graduate visual anthropology programs in the United States in that it is practice-based, and promotes experimentation with culturally-inflected, nonfiction image-making.

Harvard seems to have a lot going on for it... In context for what we /do/ with digital ethnography materials, I wish that more of the projects that are featured were actually available for, at the very least, preview (at odds with the program's description of conduction through audiovisual media...). I wish I knew more about Zeega (and the apparent connection based on large logo presence on the projects page), even if it is only in alpha... http://zeega.org/about.php

The projects at SEL provide a rich landscape for sensory/experiential exploration. This type of work really opens the mind to new perspectives and detail that is often exploited or skewed through popular media - like maintstream cinema or video games. Being a huge fan of the film "Where Eagles Dare" and the old SkyTram at Disneyland, I really enjoyed the Greunrekorder - Swiss Mountain Transport Systems sound recordings. I wonder if anyone has conducted similar research on the Portland Aerial Tram. Many of the trailers were exquisite, too. "Sweetgrass" looks to be an amazing documentary.

An article by Rosie Flewitt Provides insights that the well established traditions of ethnography can bring to the more recent analytic tools of multimodality in the investigation of early literacy practices.

Looks to be an article useful for Week 5, possibly Week 7; a recent look at how to use ethnographic "traditions" in a multimodal context. Topic concerns "literacies" for three and four year olds in the "digital age".

Here's the abstract: In this article I reflect on the insights that the well established traditions of ethnography can bring to the more recent analytic tools of multimodality in the investigation of early literacy practices. First, I consider the intersection between ethnography and multimodality, their compatibility and the tensions and ambivalences that arise from their potentially conflicting epistemological framings. Drawing on ESRC-funded case studies of three and four-year-old children's experiences of literacy with printed and digital media,1 I then illustrate how an ethnographic toolkit that incorporates a social semiotic approach to multimodality can produce richly situated insights into the complexities of early literacy development in a digital age, and can inform socially and culturally sensitive theories of literacy as social practice (Street, 1984, 2008).

VersuS is a series of works about the possibility to listen in real-time to the emotions, expressions and information generated by users on social network and using ubiquitous technologies, and to publish them onto the cities which they are related to. A scenario emerges according to which it becomes possible to realize information landscapes which are ubiquitously accessible and which change our experience or urban spaces. These projects also suggest the possibility to use these methodologies and technologies to promote novel forms of participatory practices in urban spaces, for decision-making, policy-making and urban planning and design.

Interesting how this intersects with Meta-Nerd's idea of "scenes." The video is interesting - it plays without sound, and provides very little context (sns platforms, time scales, etc). For me, this made the video less a visualization of data than a weird, undulating monster (or earthquake? Why am I using negative metaphors?). Without the context, it veers away from a piece that will make an argument about the role of social media "in today's society." I appreciate that, even as I want to critique the video for not providing the promised "participatory practices in urban spaces, for decision-making, policy-making and urban planning and design."

This is quite fascinating! The notion of mapping conversations on social networks with /place/ opens many pathways to exploration and innovation. I wonder if the 3D visualization software will be released to the open source community.

Sensate is an online, media-based journal for the creation, presentation, and critique of innovative projects in the arts, humanities, and sciences. Our aim is to build on the current groundswell of pioneering activities in the digital humanities, scholarly publishing, and innovative media practice to provide a forum for scholarly and artistic experiments not conducive to the printed page.

This curated collection of online tools, tutorials and resources is designed to help nonprofits and ethnic and community news organizations navigate the often intimidating and ever-evolving new media landscape. Whether you're a beginner or a pro, you will find valuable information on the technologies and best practices you need to tell a community's stories in compelling ways; engage new audiences; optimize your website; and measure online impact.

quite robust listing of issues, possibilities, pitfalls, and facets related to research through/on the Internet...as of 2008. No solutions offered nor is there much analysis; a primer with a good bibliography

Was Andrew "Weev" Auernheimer actions malicious or do you feel he was only trying to get AT&T's attention for their own mistake? Should he be prosecuted for his actions?

That's an odd one, and really highlights the different notions of public and private spaces online. He went to some effort to get that information, so my kneejerk reaction is to say that what he did was wrong and that he should be prosecuted for it. It would certainly be unethical for an ethnographer to gather data that way, but should it be illegal? EFF calls those pages public, but I think "public" web pages are more like "public" spaces in a private building. He was clearly on their corporate premises, trying to sneak into hidden areas-he had to bombard the site with fake device IDs to get to them, and built a tool to do so. It may not be akin to breaking and entering, but what constitutes trespassing in a digital realm? If a physical office kept records in unlocked closets, would it be illegal to check all the doors in the waiting room, and take pictures when one opened? Or would we be up in arms about that office's recordkeeping practices? Ultimately, the main outcome I'd have hoped for would be requirements for corporations like AT&T to revise their security practices. What Auernheimer did was wildly unethical and without even the veneer of true white hat hacking, but I have no idea what to do with him.

This is the best voice recognition software out there. You can train it to recognize your voice and it is incredibly accurate. I have written papers using it. The student version is around $100. The challenge with it is it is only going to be really accurate with your voice so you would have to listen and restate what you are hearing for the program to really recognize it well.

It works fine for accents. You practice reading a set script to tune the program to your voice.

I guess what I'm questioning is its ability to adapt to tonal changes, speech rate, etc. I know I don't pronounce things with consistency.

The Interest Group for Digital Practices in History and Ethnography will address the data concerns of history as a research domain and those of the ethnographic disciplines (including cultural anthropology, folklore studies, ethnomusicology, interpretive sociology, and science and technology studies). This group proposes to build a medium sized tent (smaller than the whole of the digital humanities or of the social sciences, larger than a particular discipline) to explore strategies and frameworks for the collaborative care and use of research data of diverse types.

An admittedly vague response: http://roundtable.kein.org/files/roundtable/Foster.pdf see page 305, "...a kind of ethnographer-envy consumes artists..."

This is also kind of interesting: http://www.lindalai-floatingsite.com/content/video/data/unpublished/Excitable-Speech_Cinderella/index.html ; the person putting together this site has a number of 'ethnographic' videos, which she accompanies with a section entitled "Concept/artist statement", suggesting the ethnographer as an artist...

One perspective on which digital tools are most effective (and practical) for ethnographic fieldwork.

Pretty convincing post about the potential for using the ubiquitous smartphone and cloud-based tools in ethnographic settings...but there are some assumptions, as well as some breaks with "tradition" (a few obvious, a few not so much...). I've been using my iPhone in a few ways that parallel the systems Horan has developed, and would be happy to explore some of these tools/apps/affordances...

I agree with some of his techniques, although I still find hand written field notes to be useful. You might be more inclined to write certain things down in the field rather than speak them out loud to be recorded in front of the people you are working with. I also was interested in his section on "local currency." ("Local Currency Whether we want to admit it or not, money talks. Obviously, one should adhere to the local customs regarding the proper use of money in every situation, but spending money can gain you access to areas of life that may otherwise be closed off to you. Generosity in time and money goes a long way, so remember to bring cash to gain access to people and places that you may be unfamiliar with.") This section seems to leave out the fact that spending money in a way which is not culturally appropriate can be as detrimental in certain cases, as it is helpful in other situations.

Watkins studies young people's social and digital media behaviors. He teaches at the University of Texas, Austin, in the departments of Radio-Television-Film, Sociology, and the Center for African and African American Studies. C.

By revealing the social networks present within the urban environment, Invisible Cities describes a new kind of city-a city of the mind. It displays geocoded activity from online services such as Twitter and Flickr, both in real-time and in aggregate. Real-time activity is represented as individual nodes that appear whenever a message or image is posted. Aggregate activity is reflected in the underlying terrain: over time, the landscape warps as data is accrued, creating hills and valleys representing areas with high and low densities of data.

Might be interesting to download the software and see what comes of this multimodal effort...takes geocoded activity from social media and "maps" it to an "immersive three dimensional space." While not ethnographic in any proper/traditional sense, this tool foregrounds questions about community, public-ness, social practice, and digitally-enabled culture...

Sam Ladner writes on (and practices) ethnography in non-academic settings...eg. "private sector ethnography." While there is not much "digital" in her post here (a transcript of a plenary talk) with regards to overt subject matter, much of what she says intersects with how this course approaches the intersection of "digital" and "ethnography".