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But in the United States, many would-be activists have been frustrated by the gap between an online click and concrete participation. Facebook groups and causes often swell, crest and dissipate without leaving a mark on the outside world. 

As of August 5, 2008, Facebook listed 484,137 members in the Egypt Network. The 6 April group was alive and well with 72,274 members (six of them new).

There are still important differences in the way content is generated as well. The print tradition of knowledge creation tends to require more research, reflection and refinement in the process of transforming an idea from impulse to public distribution. The online environment encourages instant, reflexive responses. So the Internet as we know it has two powerful functions: as conveyor of its own immediate data, and as an extraordinary portal to traditional repositories of knowledge: the published books, reports, journalism, legal briefs and scholarly articles.

The Arab world has had a fundamentally different relationship to print culture, and modern published resources are sorely lacking.

And I said, "No one who works in TV gets to ask that question. You know where the time comes from. It comes from the cognitive surplus you've been masking for 50 years."

It's precisely when no one has any idea how to deploy something that people have to start experimenting with it, in order for the surplus to get integrated, and the course of that integration can transform society.

At least they're doing something. Did you ever see that episode of Gilligan's Island where they almost get off the island and then Gilligan messes up and then they don't? I saw that one. I saw that one a lot when I was growing up. And every half-hour that I watched that was a half an hour I wasn't posting at my blog or editing Wikipedia or contributing to a mailing list. Now I had an ironclad excuse for not doing those things, which is none of those things existed then. I was forced into the channel of media the way it was because it was the only option. Now it's not, and that's the big surprise. However lousy it is to sit in your basement and pretend to be an elf, I can tell you from personal experience it's worse to sit in your basement and try to figure if Ginger or Mary Ann is cuter.

But media is actually a triathlon, it 's three different events. People like to consume, but they also like to produce, and they like to share.

One per cent of that  is 100 Wikipedia projects per year worth of participation.

I think that's going to be a big deal. Don't you? Well, the TV producer did not think this was going to be a big deal; she was not digging this line of thought. And her final question to me was essentially, "Isn't this all just a fad?" You know, sort of the flagpole-sitting of the early early 21st century? It's fun to go out and produce and share a little bit, but then people are going to eventually realize, "This isn't as good as doing what I was doing before," and settle down. And I made a spirited argument that no, this wasn't the case, that this was in fact a big one-time shift, more analogous to the industrial revolution than to flagpole-sitting.

So much of what we take for granted as part of daily life online, from the BIND software that makes domain names work, to the Apache webserver that powers a sizable chunk of the world's websites, to the cheap Linux servers that Google stacks into its global datacloud, was created by volunteers who gave their creations away to make possible something larger−the Web as we know it.

Is it possible to understand exactly what it is about the web that makes Wikipedia, Linux, FightAIDS@Home, the Gutenberg Project and Creative Commons possible? And if so, can this theoretical knowledge be put to practical use?

"We must now turn our attention to building systems that support human sociality."

We must develop a participative pedagogy, assisted by digital media and networked publics, that focuses on catalyzing, inspiring, nourishing, facilitating, and guiding literacies essential to individual and collective life.

to humanize the use of instruments that might otherwise enable commodification, mechanization and dehumanization

By literacy, I mean, following on Neil Postman and others, the set of skills that enable individuals to encode and decode knowledge and power via speech, writing, printing and collective action, and which, when learned, introduce the individual to a community.

Printing did not cause democracy or science, but literate populations, enabled by the printing press, devised systems for citizen governance and collective knowledge creation. The Internet did not cause open source production, Wikipedia or emergent collective responses to natural disasters, but it made it possible for people to act together in new ways, with people they weren't able to organize action with before, in places and at paces for which collective action had never been possible.

If print culture shaped the environment in which the Enlightenment blossomed and set the scene for the Industrial Revolution, participatory media might similarly shape the cognitive and social environments in which twenty first century life will take place (a shift in the way our culture operates). For this reason, participatory media literacy is not another subject to be shoehorned into the curriculum as job training for knowledge workers.

Like the early days of print, radio, and television, the present structure of the participatory media regime−the political, economic, social and cultural institutions that constrain and empower the way the new medium can be used, and which impose structures on flows of information and capital−is still unsettled. As legislative and regulatory battles, business competition, and social institutions vie to control the new regime, a potentially decisive and presently unknown variable is the degree and kind of public participation. Because the unique power of the new media regime is precisely its participatory potential, the number of people who participate in using it during its formative years, and the skill with which they attempt to take advantage of this potential, is particularly salient.

Because love is an act of courage, not of fear, love is commitment to others.

If I do not love the world — if I do not love life — if I do not love people — I cannot enter into dialogue.

dialogue cannot exist without humility.

Dialogue further requires an intense faith in humankind, faith in their power to make and remake, to create and re-create, faith in their vocation to be more fully human

the “dialogical man” believes in others even before he meets them face to face.

Founding itself upon love, humility, and faith, dialogue becomes a horizontal relationship of which mutual trust between the dialoguers is the logical consequence.

naming of the world

Whereas faith in humankind is an a priori requirement for dialogue, trust is established by dialogue.

Nor yet can dialogue exist without hope. Hope is rooted in men’s incompletion, from which they move out in constant search

critical thinking — thinking which discerns an indivisible solidarity between the world and the people and admits of no dichotomy between them — thinking which perceives reality as process, as transformation, rather than as a static entity — thinking which does not separate itself from action, but constantly immerses itself in temporality without fear of the risks involved.

We must never merely discourse on the present situation, must never provide the people with programs which have little or nothing to do with their own preoccupations, doubts, hopes, and fears — programs which at times in fact increase the fears of the oppressed consciousness. It is not our role to speak to the people about our own view of the world, nor to attempt to impose that view on them, but rather to dialogue with the people about their view and ours. We must realize that their view of the world, manifested variously in their action, reflects their situation in the world. Educational and political action which is not critically aware of this situation runs the risk either of “banking” or of preaching in the desert.

Often, educators and politicians speak and are not understood because their language is not attuned to the concrete situation of the people they address. Accordingly their talk is just alienated and alienating rhetoric.

he dialogue of education as the practice of freedom

oncept of a generative theme

For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators.

Generative themes can be located in concentric circles, moving from the general to the particular.

I consider the fundamental theme of our epoch to be that of domination — which implies its opposite, the theme of liberation, as the objective to be achieved.

For example, underdevelopment, which cannot be understood apart from the relationship of dependency, represents a limit-situation characteristic of societies of the Third World.

I must re-emphasize that the generative theme cannot be found in people, divorced from reality; nor yet in reality, divorced from people; much less in “no man’s land.” It can only be apprehended in the human-world relationship.

t is as transforming and creative beings that humans, in their permanent relations with reality, produce not only material goods — tangible objects — but also social institutions, ideas, and concepts

Actually, themes exist in people in their relations with the world, with reference to concrete facts.

We must realize that the aspirations, the motives, and the objectives implicit in the meaningful thematics are human aspirations, motives, and objectives.

a common striving towards awareness of reality and towards self-awareness,

As a process of search, of knowledge, and thus of creation, it requires the investigators to discover the interpenetration of problems, in the linking of meaningful themes.

the comprehension of total reality

Thus, the process of searching for the meaningful thematics should include a concern for the links between themes, a concern to pose these themes as problems, and a concern for their historical-cultural context.

Just as the educator may not elaborate a program to present to the people, neither may the investigator elaborate “itineraries” for researching the thematic universe, starting from points which he has predetermined.

That is, they must consist of communication and of the common experience of a reality perceived in the complexity of its constant “becoming.”

Human beings are because they are in a situation. And they will be more the more they not only critically reflect upon their existence but critically act upon it.

One of these basic themes (and one which I consider central and indispensable) is the anthropological concept of culture. Whether men and women are peasants or urban workers, learning to read or enrolled in a post-literacy program, the starting point of their search to know more (in the instrumental meaning of the term) is the debate of the concept. As they discuss the world of culture, they express their level of awareness of reality in which various themes are implicit. Their discussion touches upon other aspects of reality which comes to be perceived in an increasingly critical manner These aspects in turn involve many other themes.

I am more and more convinced that true revolutionaries must perceive the revolution, because of its creative and liberating nature, as an act of love

This affirmation contains an entire dialogical theory of how to construct the program content of education, which cannot he elaborated according to what the educator thinks best for the students.