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Mike Wesch

How anonymous are you online? Examining online social behaviors from a cross-cultural perspective - 0 views

www.springerlink.com/...fulltext.html

japan usa anonymity crosscultural article phantom

shared by Mike Wesch on 26 Jan 09 - Cached
  • Visual anonymity exists in an online community if individuals communicate with each other without their physical appearances attached to their messages.
  • A second level of anonymity is the dissociation of real and online identities. In online communities, there is ample anecdotal evidence that many individuals create a new persona for themselves using nicknames and avatars
  • A third level of anonymity is the concept of lack of identifiability, in which an individual’s behaviors are not distinguishable from others’ behaviors
  • ...3 more annotations...
  • A quick glimpse of the table confirms our prediction that Japanese people would prefer to discuss or voice their opinions when there is a lack of identifiability. The US Slashdot has a much lower rate of anonymous cowards, indicating a preference to be identifiable. For the most active topics, 25% of comments on average were made as anonymous coward in the US, compared to 69% in Japan.
  • Due to the industrialization and modernization of the past several decades, changes in social and economic structure have inevitably caused East Asian countries, such as Japan and Korea, to become more westernized. Due to this fact, some argue that Japan should not be considered as an exemplar of collectivistic societies (Takano and Osaka 1999). Yet the striking cultural differences, in the normative degree of anonymity, found in this study suggests that there continues to be a difference between Eastern and Western cultures in how people are motivated to seek and interact with others online.
Mike Wesch

Arab Media: The Web 2.0 Revolution - 0 views

www.carnegie.org/...index.html

facebook web2.0 politics esra protest phantom

shared by Mike Wesch on 16 Feb 09 - Cached
  • The Cairo News Company, which provided satellite services and equipment for Al Jazeera, the BBC and CNN, was raided by police after it transmitted footage of the food riots.
  • But new media applications were changing the rules. This was demonstrated by the arrest of a journalism student from Berkeley named James Karl Buck, who was detained along with his Egyptian interpreter as he photographed a street protest. Buck used the Twitter application on his cell phone to send a snapshot of himself and the text message “arrested” to a list serve of his contacts. His friends used the message to prompt intervention from Berkeley and the U.S. consulate. Buck was soon able to Twitter the word “free,” and mounted an online campaign to release his interpreter.
  • police finally located him and tortured him for his Facebook password and names of the other group members (the vast majority of which he didn’t know).
  • ...4 more annotations...
  • 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.
Mike Wesch

The Alexandrine Dilemma | the human network - 0 views

blog.futurestreetconsulting.com/?p=101

Britannica education future trends Pesce crowdsourcing

shared by Mike Wesch on 31 Dec 08 - Cached
  • When the folks at Britannica conducted a forensic analysis of the failure, they learned something shocking: the site had crashed because, within its first hours, it had attracted nearly fifty million visitors.
  • Wikipedia was the modern birth of “crowdsourcing”, the idea that vast numbers of anonymous individuals can labor together (at a distance) on a common project.
  • There’s a new logic operating: the more something is shared, the more valuable it becomes.
  • ...6 more annotations...
  • this new library – at least seven million volumes – has become available everywhere. The library has become coextensive with the Internet.
  • What does this mean for the library as we have known it? Has Google suddenly obsolesced the idea of a library as a building stuffed with books?
  • Google seems to have abandoned – or ignored – library science in its own book project.
  • In fact, because the library is universal, library science now needs to be a universal skill set, more broadly taught than at any time previous to this.
  • we are rapidly becoming a data-generating species.
  • In order to have a connection to our data selves of the past, we are all going to need to become library scientists.
Adam Bohannon

Heidegger 2 Twitter: Technology, Self & Social Networks. - 11 views

blog.semanticfoundry.com/...hts-on-self-interaction-design

heidegger media theory technology design

shared by Adam Bohannon on 06 Dec 09 - Cached
  • Both object and subject are converted to a “standing-reserve”, to be disaggregated, redistributed, recontextualized, and reaggregated.
  • And human individuals, who were once reduced to resources (Frederick Taylor, and the authoritarianism of Human Resource departments), or “eyeballs” in the terminology of internet marketing executives; are now the creative engines of growth, innovation, and creativity.
  • This becomes even more interesting when we wonder about the context and meaning of start-ups intentionally exposing their office space’s ductwork - as if the open office with exposed pipes re-instantiates a manifestation of the hearth, or at least ‘un-hides’ the circulatory system of commerce.
  • ...16 more annotations...
  • Postmodern technology uses the hyper-reality of simulations to get rid of the limitations imposed by reality. The limit of postmodern reality is not the total objectification of nature, but the replacement of reality by virtual reality totally under our control.
  • Borgmann’s antidote for losing our personality to the shallowness and superficiality of hyper-reality is to return to focal activities.
  • It takes commitment on our part to engage in focal activities, but the effort affords us a chance to maintain some sense of self in the technological world.
  • Thus technological rationality can claim that technologies are value neutral, and only uses are good or evil, despite the fact that the uses are shaped by the technologies.
  • And technology leads to new forms of domination. For the critical theorists history has always had domination, but in our time domination has changed from master over slave or lord over serf to the domination of humanity by economics and the market. We are given the illusion of liberty, but that is simply the freedom to choose between brands of mass-produced products.
  • Computer technology further de-contextualizes human experience by emphasizing information over understanding. And computers further domination by providing new means of tracking the productivity of workers to the corporation and depersonalizing supervision; very much a modern panopticon envisioned by Jeremy Bentham.
  • Foucault’s view allows for the possibility that information technology could be used to put people in more direct communication with each other and spread the concentration of power over society.
  • MS Word and freely available blogging software encourages us to constantly revise, so a work becomes a series of drafts, none of which is final (just like this post).
  • Gould’s attitude towards design finds philosophical support in pragmatism. Pragmatism recognizes that everyone is socially situated. Dewey taught that scientific theories or methods of logic are tools used in a certain social practice. Attention to the practices surrounding an object are important to understanding it. Since he viewed knowledge as participatory he argued that learning must come about by doing.
  • Metaphors provide us a way of understanding the world, by associating one thing with another. Powerful metaphors are like magic, and inform how we think of the objects described, revealing hidden aspects of the thing described. New metaphors for the forces in our lives will suggest new ways of living.
  • Metaphors interact with technology in several ways: technology serves as a source of metaphors, new technologies are understood metaphorically, and our metaphors in life pose problems to be solved technologically
  • By developing new metaphors, interface designers can suggest new ways of working with computers. If these metaphors are carefully chosen then they will provide a natural model which makes operation of the machine easy.
  • Just as metaphors can help us understand computers, computers can provide new metaphors for life. Postmodern theories of psychology suggest that there is no single unified “ego”, but that each of us is made up of a multiplicity of parts, while Minsky discusses the “agencies of mind” in his book “The Society of Mind.” Philip Bromberg claims that a healthy personality is one in which different aspects of the self can come to know one another and reflect upon each other.
  • This fluid multiplicity of personality is what gives us our flexibility and resilience.
  • Social networks allow participants to explore different aspects of their personality, to manufacture and evolve aspects of their personality depending on context and mood.
  • While some observers might see this activity as evidence of Heidegger’s disaggregation of the subject by technology, it can also be seen as a model for Bromberg’s self as being one while being many. This is just one way in which computer technology, the internet, and connected social networks can show us a new way of understanding ourselves.
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