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David Toews

Confessions of an Aca/Fan: Critical Information Studies For a Participatory Culture (Part One) - 0 views

  • Tim O'Reilly's concept of "web 2.0" was first promoted at a 2004 conference of key industry leaders and later spread via his "What is Web 2.0" essay.
  • There is an urgent need for serious reflection on the core models of cultural production, distribution, ownership, and participation underlying "web 2.0."
  • those of us who have long advocated for a more "participatory culture" need to better define our ideals and identify and confront those forces that threaten the achievement of those ideals
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  • A participatory culture is a culture with relatively low barriers to artistic expression and civic engagement, strong support for creating and sharing one's creations, and some type of informal mentorship whereby what is known by the most experienced is passed along to novices. A participatory culture is also one in which members believe their contributions matter, and feel some degree of social connection with one another. Participatory culture shifts the focus of literacy from one of individual expression to community involvement.
  • I have been seeking to better understand the mechanisms by which consumers curate and circulate media content, rejecting current discussions of "viral media" (which hold onto a top-down model of cultural infection) in favor of an alternative model of "spreadability" (based on the active and self conscious agency of consumers who decide what content they want to "spread" through their social networks.
    • David Toews
       
      Jenkin's critique here is really important - the ideology of 'viral' is often pernicious.
  • This new emphasis on "participatory culture" represents a serious rethinking of the model of cultural resistance which dominated cultural studies in the 1980s and 1990s.
  • In this new context, participation is not the same thing as resistance nor is it simply an alternative form of co-optation; rather, struggles occur in, around, and through participation which have no predetermined outcomes.
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    [these] remarks for the "critical information studies" panel ... represent a pretty good summary of some of the things I've been thinking about and working on over the past few years - Henry Jenkins
David Toews

Confessions of an Aca/Fan: Critical Information Studies For a Participatory Culture (Part Two) - 0 views

  • we need to look at both agency and structure and so we need to end the theoretical conflict in favor of identifying shared goals
  • we need to develop strategies for decreasing the role of ignorance and fear in public debates about new media
  • The participation gap refers to these other social, cultural, and educational concerns which block full participation.
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  • he new "hidden curriculum" is shaping who feels empowered and entitled to participate
  • the model of expressive citizenship suggested by the MacArthur Foundation's emphasis on New Media Literacies
  • we need
  • While schools and libraries may represent the best sites for overcoming the participation gap, they are often the most limited in their ability to access some of the key platforms -- from Flickr and YouTube to Ning and Wikipedia-- where these new cultural practices are emerging.
  • We need to continue to push for alternative platforms and practices which embrace and explore the potential of collective intelligence
  • As John McMurria has noted, the most visible content of many media-sharing sites tends to come from members of dominant groups
  • danah boyd and S. Craig Watkins are arguing that social networks act like gated communities, cementing existing social ties rather than broadening them
  • social divisions in the real world are being mapped onto cyberspace, reinforcing cultural segregation along class and race lines
  • the segregation of cyberspace may be difficult to overcome
  • While corporations are asserting a "crisis of copyright", seeking to police "digital "piracy," citizen groups are seeking to combat a "crisis of fair use" as the mechanisms of corporate copyright protection erode the ability of citizens to meaningfully quote from their culture.
  • the debates over "free labor" represent the most visible part of a larger effort of consumers and citizens to reassert some of their rights in the face of web 2.0 companies
  • In his recent book, Dream:Re-Imagining Progressive Politics in an Age of Fantasy, Stephen Duncombe makes the case for a new model of social change which is playful and utopian, channels what we know as consumers as well as what we know as citizens, and embraces a more widely accessible language for discussing public policy.
  • there is a need for critical theory which asks hard questions of emerging cultural practices
  • There is also a need for critical utopianism which explores the value of emerging models and proposes alternatives to current practices.
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    What follows might be described as a partial agenda for media reform from the perspective of participatory culture, one which looks at those factors which block the full achievement of my ideals of a more participatory society.
Mike Wesch

Measuring Classroom Progress: 21st Century Assessment Project Wants Your Input » Spotlight - 8 views

  • “21st Century Literacies” compiled by Cathy N. Davidson Media theorist and practitioner Howard Rheingold has talked about four “Twenty-first Century Literacies”—attention, participation, collaboration, and network awareness—that must to be addressed, understood and cultivated in the digital age. (see, http://www.sfgate.com/cgi-bin/blogs/rheingold/category?blogid=108&cat=2538). Futurist Alvin Toffler argues that, in the 21st century, we need to know not only the three R’s, but also how to learn, unlearn, and relearn.  Expanding on these, here are ten “literacies” that seem crucial for our discussion of “This Is Your Brain on the Internet.” •  Attention:  What are the new ways that we pay attention in a digital era?  How do we need to change our concepts and practices of attention for a new era?  How do we learn and practice new forms of attention in a digital age? •  Participation:  Only a small percentage of those who use new “participatory” media really contribute.  How do we encourage meaningful interaction and participation?  What is its purpose on a cultural, social, or civic level? •  Collaboration:  How do we encourage meaningful and innovative forms of collaboration?  Studies show that collaboration can simply reconfirm consensus, acting more as peer pressure than a lever to truly original thinking.  HASTAC has cultivated the methodology of “collaboration by difference” to address the most meaningful and effective way that disparate groups can contribute. •  Network awareness:  What can we do to understand how we both thrive as creative individuals and understand our contribution within a network of others?  How do you gain a sense of what that extended network is and what it can do? •  Design:  How is information conveyed differently in diverse digital forms?  How do we understand and practice the elements of good design as part of our communication and interactive practices? •  Narrative, Storytelling:  How do narrative elements shape the information we wish to convey, helping it to have force in a world of competing information? •  Critical consumption of information:  Without a filter (such as editors, experts, and professionals), much information on the Internet can be inaccurate, deceptive, or inadequate.  Old media, of course, share these faults that are exacerbated by digital dissemination.  How do we learn to be critical?  What are the standards of credibility? •  Digital Divides, Digital Participation:  What divisions still remain in digital culture?  Who is included and who is excluded and how do basic aspects of economics, culture, and literacy levels dictate not only who participates in the digital age but how we participate? •  Ethics and Advocacy:  What responsibilities and possibilities exist to move from participation, interchange, collaboration, and communication to actually working towards the greater good of society by digital means in an ethical and responsible manner? •  Learning, Unlearning, and Relearning:  Alvin Toffler has said that, in the rapidly changing world of the twenty-first century, the most important skill anyone can have is the ability to stop in one’s tracks, see what isn’t working, and then find ways to unlearn old patterns and relearn how to learn.  This requires all of the other skills in this program but is perhaps the most important single skill we will teach.  It means that, whenever one thinks nostalgically, wondering if the “good old days” will ever return, that one’s “unlearning” reflex kicks in to force us to think about what we really mean with such a comparison, what good it does us, and what good it does to reverse it.  What can the “good new days” bring?  Even as a thought experiment—gedanken experiment—trying to unlearn one’s reflexive responses to change situation is the only way to become reflective about one’s habits of resistance.
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    ""21st Century Literacies" compiled by Cathy N. Davidson Media theorist and practitioner Howard Rheingold has talked about four "Twenty-first Century Literacies"-attention, participation, collaboration, and network awareness-that must to be addressed, understood and cultivated in the digital age. (see, http://www.sfgate.com/cgi-bin/blogs/rheingold/category?blogid=108&cat=2538). Futurist Alvin Toffler argues that, in the 21st century, we need to know not only the three R's, but also how to learn, unlearn, and relearn. Expanding on these, here are ten "literacies" that seem crucial for our discussion of "This Is Your Brain on the Internet." * Attention: What are the new ways that we pay attention in a digital era? How do we need to change our concepts and practices of attention for a new era? How do we learn and practice new forms of attention in a digital age? * Participation: Only a small percentage of those who use new "participatory" media really contribute. How do we encourage meaningful interaction and participation? What is its purpose on a cultural, social, or civic level? * Collaboration: How do we encourage meaningful and innovative forms of collaboration? Studies show that collaboration can simply reconfirm consensus, acting more as peer pressure than a lever to truly original thinking. HASTAC has cultivated the methodology of "collaboration by difference" to address the most meaningful and effective way that disparate groups can contribute. * Network awareness: What can we do to understand how we both thrive as creative individuals and understand our contribution within a network of others? How do you gain a sense of what that extended network is and what it can do? * Design: How is information conveyed differently in diverse digital forms? How do we understand and practice the elements of good design as part of our communication and interactive practices? * Narrative, Storytelling: How do na
danadavid

Travels to Kerala: Thrissur Tourism - 0 views

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    The city of Thrissur or Trichur has a rich cultural heritage and historical important and hance the city is known as the cultural capital of Kerala. Thrissur has a huge position in the cultural, commercial and religious development of Kerala.
Mike Wesch

YouTube - Reclaim Your Mind - 0 views

  • Catalysts to say what has never been said, to see what has never been seen. To draw, paint, sing, sculpt, dance and act what has never before been done. To push the envelope of creativity and language. And whats really important is, I call it, the felt presence of direct experience. Which is a fancy term which just simply means we have to stop consuming our culture. We have to create culture. Don't watch TV, don't read magazines, don't even listen to NPR. Create your own roadshow. The nexus of space and time, where you are now, is the most immediate sector of your universe. And if you're worrying about Michael Jackson or Bill Clinton or somebody else, you are disempowered. You are giving it all away to icons. Icons which are maintained by an electronic media, so that you want to dress like X or have lips like Y. This is shit-brained this kind of thinking. That is all cultural diversion. And what is real is you and your friends, your associations, your highs, your orgasms, your hopes, your plans, and your fears. And we are told no. We're unimportant, we're peripheral, get a degree, get a job, get a this, get a that, and then you're a player. You don't even want to play in that game. You want to reclaim your mind and get it out of the hands of the cultural engineers who want to turn you into a half-baked moron consuming all this trash that's being manufactured out of the bones of a dying world. Where is that at?"
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    just the audio of McKenna - no music
mallsportsshoes mallsportsshoes

Michael Jordan, basketball forever - 0 views

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    Michael Jordan is the greatest basketball player in the eyes of the majority of his spectacular basketball career and his The enormous influence of this movement is inevitable, so that people pushed him to the altar. Elegance, speed, strength, artistic and improvisational creativity And extremely strong desire to win the perfect combination of ... Jordan re-interpretation of the meaning of the "superstar". Even recognize the superstars of the same period Jordan supremacy of Magic Johnson, said: "Jordan at the top, and then is my Have. "In Jordan's second season in the playoffs against the Boston Celtics in a game, he is mad to take 63 minutes after the game Larry Bird commented: "Today is God disguised as Jordan in the game." Cursory look at the Jordan did what: "Rookie of the Year, five times the regular season MVP, 6 gold Finals rings, 6 coriander Yuk 麺 the VP, 10 sequential burst Capacity, 14 times All-Star team three times All-Star Game MVP, was selected NBA50 years 50, 10 in scoring (NBA record another seven consecutive scoring Also arranged in the first and Wilt Chamberlain), retired when the average was up 30.1 points ... But the impact is much more than the honor and champion when he first joined the Union, he is a sharp first step, gorgeous breakthroughs and miscellaneous Playing Dunk born scorer, when he left, he has become a cultural symbol in his basketball career, he used to court the eye Flower blinding performances and dancing in the Field personal grace to conquer the public, but also accelerate the process of NBA advance of globalization, he is worthy of the king. He is an approachable, but maintained a mystery man. "Air Jordan" is the standard? Advertising overwhelming of his signature basketball shoes, when However, he also speak to other products, have been in the movie Air Dunk (Space Jam) starring. He twice retired twice back until the 02-03 season End before hanging up his boots again Was born in
David Toews

Digital Anthropology M.A. - 0 views

  • INTRODUCTORY TEXTS FOR COURSE Boellstorff. T. Coming of Age in Second life (Princeton 2008) Cameron, F. & Kenderdine, S., Theorizing Digital Cultural Heritage: A Critical Discourse (MIT 2007) Horst, H. and Miller, D. The Cell Phone: An Anthropology of Communication (Berg 2006) Kalay, Y.E. et al, New Heritage: New Media and Cultural Heritage (Routledge, 2008) Ito. M et. al. Hanging Out, Messing Around, Geeking Out: Living and Learning with New Media. (MIT Press: forthcoming Kelty, C. Two Bits: the cultural significance of free software. (Duke 2008) Macdonald, S. & Basu, P., Exhibition Experiments (Blackwell 2007) Miller, D. and Slater, D. The Internet: an Ethnographic Approach (Berg 2001) Parry, R., Recoding the Museum: Digital Heritage and the Technologies of Change (Routledge, 2007) Tilley, C., Keane,W. Kuchler,S. Rowlands, M. Spyer, P. Handbook of Material Culture.(Sage 2006) Were, G. 'Out of touch? digital technologies, ethnographic objects and sensory orders'. In Chatterjee, H. (ed.) Touch in Museums (Berg 2008)
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    Check out England's newest MA in Digital Anthropology!
kelly marshall

The Anit-Masquerade Movement - 0 views

  • Like most functions which break barriers of class, gender, and ethnicity by challenging social norms, the eighteenth-century masquerade had strong and vocal opponents.
  • "Middle-class moralist" such as Henry Fielding, Samuel Richardson and Eliza Haywood also aligned themselves with the anti-masquerade movement.
  • through their fictional writing and artistic expression [3]
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  • Masked parties were only occasionally broken up by civil authorities
  • . The Weekly Journal
  • as a gathering of "Chamber-Maids, Cook-Maids, Foot-Men, and Apprentices" [5]
  • it was more likely that the event had been hosted by those of the working class rather than by the more prominent people in England's "fashionable society."
  • . Many opponents of the masquerade looked to the foreign influence of other European nations such as Italy and France and the Orient as the diabolical source of the "cultural epidemic" which they believed was invading both the morality and the national pride of England [7].
  • "foreign Diversion" was a conspiracy on the part of foreign nations to neutralize the beauty of English women by forcing them to "hide their charms with a mask" [10].
  • Weekly Journal another writer
  • "conspiracy theories"
  • equated attending the masquerade with the sexual act itself,
  • female attendance at the masquerade was viewed as a heinous, criminal offence, though not condoned, male attendance was more or less tolerated by the critics of the masked balls.
  • claimed that the tragedy of the Lisbon earthquake occurred as a result of the sin and corruption that had been infecting not only English culture but also the culture of the world for many years.
  • As a result of these public outcries, the masquerades were forbidden to take place throughout the following year [15].
  • In her comprehensive study on the eighteenth-century English masquerade, Masquerade and Civilization, Terry Castle explains that the discourse of the anti-masquerade movement which exposed the masquerade as "a threat to bourgeois decorum and national taxonomies" could actually help explain the cultural implications of the decline of the masquerade.
Trapper Callender

Coming of Age in Second Life: An ... - Google Book Search - 0 views

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    Millions of people around the world today spend portions of their lives in online virtual worlds. Second Life is one of the largest of these virtual worlds. The residents of Second Life create communities, buy property and build homes, go to concerts, meet in bars, attend weddings and religious services, buy and sell virtual goods and services, find friendship, fall in love--the possibilities are endless, and all encountered through a computer screen.Coming of Age in Second Lifeis the first book of anthropology to examine this thriving alternate universe. Tom Boellstorff conducted more than two years of fieldwork in Second Life, living among and observing its residents in exactly the same way anthropologists traditionally have done to learn about cultures and social groups in the so-called real world. He conducted his research as the avatar "Tom Bukowski," and applied the rigorous methods of anthropology to study many facets of this new frontier of human life, including issues of gender, race, sex, money, conflict and antisocial behavior, the construction of place and time, and the interplay of self and group. Coming of Age in Second Lifeshows how virtual worlds can change ideas about identity and society. Bringing anthropology into territory never before studied, this book demonstrates that in some ways humans have always been virtual, and that virtual worlds in all their rich complexity build upon a human capacity for culture that is as old as humanity itself.
Mike Wesch

Media Revolution: Podcasting (Part 2); 2/06 - 0 views

  • By the end of 2004, bloggers were using the ability to add video as an enclosure to an RSS feed, allowing viewers to subscribe to videos and have them delivered automatically to their computers. This solved the problem of click and wait, where you had to wait for a video to start playing when you clicked on it from a web page.
  • podcasting (both video and audio) is a bottom-up movement and squarely the domain of individuals who are being guided by human creativity and expression, rather than corporate agendas and economic exigencies.
  • With the cost of video cameras in the hundreds, sophisticated computers with video editing software available for just over a grand, and high speed always-on internet connections costing less than the average cable television subscription, the means of both production and distribution are now in the hands of practically anyone with something to say
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  • genuine conversation with their audience,
  • Marhshall McLuhan argued that in each socio-cultural era the medium in which information is created and transmitted determines the essential characteristics of that culture. He also predicted the evolution of an interconnected "global village".  The shift from a centralized media industry modeled on industrial revolution structures to a decentralized chaotic information-age soup is having a profound effect on the messages we exchange and shaping the characteristics of our culture. The global village comes to a crescendo with podcasting, and you can participate in the revolution with tools that are easily within reach: your imagination, the computer you're using to read this web page, and a video camera. We're not going to predicting what's next, as that's going to depend on what you, yes you, plan to do with new media. If the flutter of one butterfly wing, can trigger a chain reaction of events resulting in a storm half-way across the planet, imagine the effect millions, or billions, of individually produced videos will have on the characteristic of the global village and the media landscape.
  • You don't even need a video camera to start videoblogging, the mashup culture is in full force
  • most new computers come with free video editing software
  • A large group of vloggers, over 2,000 at last count, actively participate in the Yahoo! Videoblogging Group from all over the world.
Mike Wesch

The New Atlantis » Is Stupid Making Us Google? - 0 views

  • “as we come to rely on computers to mediate our understanding of the world, it is our own intelligence that flattens into artificial intelligence.”
  • what we are witnessing is not just an educational breakdown but a deformation of the very idea of intelligence.
  • Even those who have come to the Web late in life are not so very different, then, from the fifth-graders who, as an elementary school principal told Bauerlein, proceed as follows when they are assigned a research project: “go to Google, type keywords, download three relevant sites, cut and paste passages into a new document, add transitions of their own, print it up, and turn it in.”
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  • even those who are most gung-ho about new ways of learning probably tend to cling to a belief that education has, or ought to have, at least something to do with making things lodge in the minds of students—this even though the disparagement of the role of memory in education by professional educators now goes back at least three generations, long before computers were ever thought of as educational tools.
  • adapting its understanding of what education is to the new realities of how the new generation of “netizens” actually learn (and don’t learn) rather than trying to adapt the kids to unchanging standards of scholarship and learning.
  • “lower-order skills” in comparison with the spatial, information-gathering, and pattern-recognition skills fostered by hours at the computer screen
  • can’t imagine a mathematician saying the same thing about math, or a biologist about biology, yet, sad to say, scholars, journalists, and other guardians of culture accept the deterioration of their province without much regret.
  • humanities stopped being, or even wanting to be, “guardians of culture” a long time ago.
  • In other words, the “mentors” have not only betrayed their pupils, they have denounced the very idea of mentorship in anything but the tools of deconstruction which allow them to set themselves up as superior to—rather than the humble acolytes of—the culture they study.
  • redefining education as the acquisition of information-retrieval skills
  • No one has ever taught them that books can be read for pleasure or enlightenment—or for any other purpose than to be exposed as the coded rationalization for the illegitimate powers of the ruling classes that they really are
  • But while Bauerlein takes Johnson to task on several points, he seems to suggest that all our educators have to do is expose their charges to some superior alternative to “the ordinary stuff of youth culture”
  • “Young people,” he rightly notes, “need mentors not to go with the youth flow, but to stand staunchly against it, to represent something smarter and finer than the cacophony of social life.” He’s also right that they need more time away from the computer in order to acquire the skills of “deep reading” recommended by Nicholas Carr.
  • But they are not likely to get either one so long as so many educators cling as they do now to the axiomatic belief not just that “learning can be fun” but that it must be fun, and the equally axiomatic rejection of that which may cause pain and humiliation, even if these are productive of real learning
    • Kevin Champion
       
      Well, learning certainly is fun! The process of learning can often times be difficult, terrifying, exciting, depressing, saddening etc. What's interesting is that there is no mention of relevance here. Learning is not always fun, but I think it is always fun when it is relevant. It also seems that the subjective experience of learning only occurs when it is fun. It doesn't feel like learning to me unless it is relevant to me; if it is relevant to me, it is fun! By extension, perhaps we benefit from thinking about learning from both subjective and objective perspectives, including both singular and collective objects (learning of an individual subjectively and objectively + learning of a group subjectively and objectively).
Mike Wesch

List of Internet phenomena - Wikipedia, the free encyclopedia - 0 views

  • Anonymous - (used as a mass noun) is a label and Internet meme adopted within Internet culture to represent the actions of many online community users acting anonymously usually toward a loosely agreed-upon goal. It is generally considered as a blanket term – not tied to any monolithic group – for the vox populi or members of the Internet culture
  • 2channel — A Japanese Internet forum (the largest in the world). The site has significant influence on Japanese culture and popular opinion.[100] 4chan — The English equivalent to Futaba Channel, responsible for creating many popular Internet memes.[101]
    • Mike Wesch
       
      We may want a comparison ethnography of 2channel if anybody is up for it.
Greta

FIRST THINGS: A Journal of Religion, Culture, and Public Life - 0 views

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    Neil Postman essay on the place of technology and information commodification in cultural evolution and the search for truth.
Hilary Dees

Amazon.com: Maps and Civilization: Cartography in Culture and Society, Third Edition (9780226799742): Norman J. W. Thrower: Books - 3 views

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    How are maps different across cultures? Is there a correlation on the type of map, viewpoint, material etc that has allowed for success and failure among different peoples?
xchen123

How Does the Media Affect our Culture - 0 views

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    The post talked about some media messages in society and how they affect our culture. (Kind of relate to our big topic)
Mike Wesch

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

  • 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
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  • 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.
Jessica Ice

al-saggaf_begg_2004_jices.pdf (application/pdf Object) - 0 views

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    There is a major transformation taking place in the Arab and Muslim worlds. People in these nations are poised on the edge of a significant new social landscape. Called the Internet, this new frontier not only includes the creation of new forms of private communication, like electronic mail and chat, but also webbased forums, which for the first time enables public discussion between males and females in conservative societies. This paper has been written as a result of an ethnographic study conducted in Saudi Arabia during the period 2001-2002. The purpose of the study was to understand how online communities in Saudi Arabia are affecting people. The results of the study indicate that while participants to a large extent used online communities in accordance with their cultural values, norms and traditions, the communication medium and the features associated with it, such as the anonymity and lack of social cues, have affected them considerably. For example, many participants became more flexible in their thinking, more aware of the diverse nature of people within their society, less inhibited about the opposite gender, and more self-confident. On the other hand, participants neglected their family commitments, became less shy and some became confused about some aspects of their culture and religion. These findings and their implications for the Arab and Muslim worlds will be highlighted in this paper.
Mike Wesch

antropologi.info - anthropology in the news blog - Do we (still) need journals? - 0 views

  • For the most part, presses and journals as they now exist do not serve the interests of intellectual or cultural development. To the contrary, their proliferation is symptomatic of increasing hyper-specialization in which there is more and more about less and less. This is going in the opposite direction of history, in which there is increasing interconnectedness. So my advice is to forget journals – I no longer read any academic journals and I stopped publishing in them years ago. The only function presses and journals serve is to authorize those who write for them among a dwindling group of peers. If ideas are to matter – and I believe it is crucial that they do – we must completely change the way in which they are communicated.
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    For the most part, presses and journals as they now exist do not serve the interests of intellectual or cultural development. To the contrary, their proliferation is symptomatic of increasing hyper-specialization in which there is more and more about less and less. This is going in the opposite direction of history, in which there is increasing interconnectedness. So my advice is to forget journals - I no longer read any academic journals and I stopped publishing in them years ago. The only function presses and journals serve is to authorize those who write for them among a dwindling group of peers. If ideas are to matter - and I believe it is crucial that they do - we must completely change the way in which they are communicated.
Mike Wesch

Anonymous - Encyclopedia Dramatica - 0 views

  • Anonymous, in addition to being responsible for 85% of all quotes ever made, is the source of 91% of all internet truth and justice and 32.33, repeating of course, daily dosage of Vitamin /b/. Anonymous is void of human restraints, such as pity and mercy. Those who perform reckless actions or oppose Anonymous will be eliminated. Failure is not tolerated. Enemies are to be dealt with swiftly and efficiently. Anonymous must work as one. No single Anonymous knows everything. Anonymous is everyone and noone. You are. I am. Everyone is. Anonymous is humanity when the gloves come off.
  • Anonymous is not a person, nor is it a group, movement or cause: Anonymous is a collective, a commune of human thought and useless imagery. A gathering of sheep and fools, assholes and trolls, and normal everyday netizens.
  • Anonymous is not so much unlike other web communities, it has in-jokes, culture, extended debates, etc, just like everyone else.
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  • Anonymous is not a single person, but rather, represents the collective whole of the internet.
  • As individuals, they can be intelligent, rational, emotional and empathetic. As a mass, a group, they are devoid of humanity and mercy. Never before in the history of humanity has there once been such a morass, a terrible network of the peer-pressure that forces people to become one, become evil. Welcome to the soulless mass of blunt immorality known only as the Internet.
  • Anonymous are the Monsters from the Id.
  • Anonymous is devoid of humanity, morality, pity, and mercy. Anonymous works as one, because none of us are as cruel as all of us. Anonymous cannot be harmed, no matter how many Anonymous may fall in battle. Anonymous doesn't fall in battle, anyway. Anonymous only undertakes Serious Business. Anonymous is everyone Anonymous is everywhere. Anonymous cannot be out-numbered. Anonymous is a hydra, constantly moving, constantly changing. Remove one head, and ten replace it. Anonymous reinforces its ranks exponentially at need. Anonymous has no weakness or flaw. Anonymous exploits all weaknesses and flaws. Anonymous doesn't have a family or friends. Anonymous is your family and friends. Anonymous is not your friend. Anonymous is not your personal army. Anonymous is in control at all times. Anonymous does not accept failure, Anonymous delivers. Anonymous has no identity. Anonymous cannot be betrayed. Anonymous does it for the lulz. Anonymous is humanity. Anonymous are created as equals. Anonymous is a choice. Anonymous is an unstoppable force. Anonymous has over 9000 penises and they are all raping children. If Anonymous must have a name, his name is David. Anonymous obeys the Code. Anonymous is not Hitler. Anonymous is Legion. Anonymous does not forgive. Anonymous does not forget. Expect us.
  • If girls were on the internets...inb4 cumdumpster. Show your tits or leave. Why women shouldn't be allowed out of the kitchen.
  • People these days seem to think we are some sort of internet vigilante group, That couldn't be further from the truth.
  • We are the little voice in the back of your head that wants to fuck your hot sixteen year old daughter. We are the father who beats his six year old child simply because he spilled his beer. We are every chef that's ever spit in some random person's food for the hell of it. We are the pyromaniac who burns down the homeless shelter for shits and giggles. We are the person who rapes the same girl twice. We are that feeling you get when you beat your pets; and enjoy it.
  • We see some guy hang himself live, we laugh. A wrestler kills his family, we laugh. Some maladjusted Asian shoots up his university, we laugh. Fifty-thousand die in North Korea, we laugh. AIDS ravages a continent, we laugh. An Austrian Australian man locks his daughter in his basement for 24 years and fathers 8 children with her, we laugh. A religion invented by a psychotic writer swindles countless gullible fucktards out of their cash, we laugh, and then go kick his religion's ass just for the hell of it.
  • Message to New Anon From Old Anon
  • We have no culture
  • We are an autonomous collective, each an insignificant part of a whole. You cannot assimilate us, we do not change. You cannot defeat us, we do not exist. You cannot infiltrate us, we know our own. We do not sleep, we do not eat and we do not feel remorse. We will tear you apart from outside and in, we have all the time in the world.
  • Enjoy your AIDS, faggots.
  • Anonymous Recruitment History (Nevar 4Get) MARCH 26, 2007 Anonymous is dead. JUNE 17, 2007 Anonymous is alive, Moot has brought back forced Anonymous. July 20 2007 Anonymous is dead again, forced Anonymous is no more. July 27 2007 Several Anonymous members engaged in a series of website defacements as a perfectly legitimate form of Anonymous publicity. OVER 9,000! sites were affected. July 28 2007 Anonymous is alive. Forced Anonymous is back. October 20 2007 Anonymous is weaker than ever, with no concentrated energy in the form of /b/! October 24 2007 Anonymous is /b/ack, and ready to do it for the lulz again. January 21 2008 Chanology declares war on the CoS for the lulz (and great justice) February 10 2008 Chanology stages a worldwide IRL protest against CoS, resulting in epic win fucking fail. March 15 2008 Chanology stages ANOTHER worldwide IRL protest against CoS. Another win, but not quite as epic. SERIOUSLY epic win, gets moar media attention MORE FUCKING FAIL. May 08, 2008 Butthurt faggots are letting their own egos run amok and are editing faggotry on ED. May 14, 2008 As of now, Anonymous, Chanology and Raidfags are all united in indifference to one another and are busy bringing in the lulz. May 29, 2008 Anonymous is no longer forced, thanks to the fags found here: http://digg.com/politics/2008_House_Bill_775_Prohibit_anonymous_blogging lol, Palin emails
  • I will tell you Anonymous' motives. Anonymous does because Anonymous can. It is neither the inherent dark side of every man, nor is it the glorious white knight of the will of the people. Anonymous does because they can. And they feel like it. So do not shame yourself any longer, if you are at all confused. Put on the mask. Lose yourself. Welcome to the collective. You are Anonymous. You are Legion. You do not forgive. You do not forget. And You do not matter.
  • Anonymous, I know who you are - Version 6 How to tell a real anonymous from raidfags. NEVAR FORGET: SRS BINISS Anonymous is like an amoeba: A Real Anon. Simple, yet omnipresent-yet unnoticed. Willing to learn, merge, mutate, exeunt its failures, and survive. it is the very simplistic essence of life: random, undecyphered code; hypocritical and a paradox in itself. Anonymous can be a disease, or the squalor that gives us the right to live on this Earth. Anonymous is a Puzzle that cannot be solved. In order to defeat anonymous, it is required that you suffer greater than Stalin, and outsmart everyone while withholding your true name. You would have to be mightier than God himself, and Satan combined. You would have to undo so many things, and create so many devices. In other words....only anonymous can defeat anonymous. and even then, you would be anonymous, thus making anonymous a paradox. We do not need the internet to thrive, We have existed for over 9000 years, and our concept will exist as long as people can use a vehicle to transmit their thoughts without those being traced back to them. Anonymous is Immortal. You, are not.
  • Identity. One of our most precious possessions. You believe we all have one, but you are sadly mistaken. Identity belongs only to those who are important. Those who have earned it by struggle and blood. Those who matter. You, my friend, do not. Identity is a fragile and weak thing. It can be stolen or replaced. Even forgotten. Identity is a pointless thing for people like us. So why not let go of it and become Anonymous? We are all anonymous in some sense. The person on the bus. A customer in line. A stranger in another country. Being anonymous protects us in some way, making us feel safe at night and keeping us sane. How, you may ask. Simple. Being anonymous is to be part of the world, the ones like you who do not matter and do not stand out. It makes us feel like we belong. Anonymous is one and yet is many. The many combine to make one, the Legion. It is you, it is me, it is everything and anything. Anonymous lives to some day take over everything. No one shall learn the identity of Anonymous, for in finding identity, we lose our anonymous selves. So break away from your identity. Become one with anonymous and give up the struggle for identity. Join us and belong.
  • Authored on /b/day, the Declaration of /b/ Independence was (and still is) the essential document that separates Anon's ties to his homeland: When in the course of /b/tard events, it becomes necessary for anonymous to set forth the shackles of oppression we set forth on the Furfag mods of 4chan.org. They have plundered our posts, and deprived us of our jailbait. They have forced upon us their twisted ideology of "Furry Fandom." They have deprived us of our ability to fight our enemies, forcing us to submit to the wishes of the Furfag overlords. In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated bans from our homeland. A Prince, whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free anonymous. We, therefore, the Representatives of the Anonymous States of /b/, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good Anonymous of these Colonies, solemnly publish and declare, That /b/ is, and of Right ought to be Free and Independent States, that they are Absolved from all Allegiance to the 4chan Crown, and that all political connection between /b/ and the State of 4chan, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. — And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor. We are Anonymous. We are /b/. Our home is no longer on 4chan. In these times of unrest, we have formed the State of 7chan.org as our new sovereign nation on the World Wide Internet. Signed, Anonymous
  • Though Anonymous has since been shifting between many *chan sites since /b/-day, this document is still important to the status of Anonymous, which defines them as independent of wherever their 'home' may happen to be. From the authoring of this precious document to present day, Anonymous would get full credit for Anon's doings, and not their home. This has since led to the /i/ slogan "Anon gets the credit, *chan gets the blame." In actuality, Anonymous raiders often claim to be from eBaum's World or Gaia Online, though whether any raid victims have actually been stupid enough to fall for it and hit Anonymous's enemies with a misdirected "counterattack" is unknown.
  • Pyromaniacs lusting after the flames that consume humanity. Right or wrong? No. We destroy for destruction's sake. Strauss warned that this accommodating culture would become stagnant. He feared that materialism would leave philosophy barren. This apathy toward transcendent truth would breed nihilism. Welcome to nihilism made manifest in Western Civilization. Strauss described nihilism as strong or weak. Strong were the Nazis, who worshiped might and power to destroy. Weak are the hollow McMansions, strip malls, and emo kids. Little did he realize weak nihilism would fester in the tubes. Strong nihilism has emerged in resentment of a superfluous society. Tycho's dickwad corollary would go beyond net flaming. To fear us is to fear everything. To not fear us is suicide. Anonymous has achieved a persona. Anthropologists would call it a “death cult.” We have subjugated our individuality for our thirst for hatred. Anonymous moves as a force of nature. Our thirst grows. You will never know when we are watching. We have shattered lives. We are always close to you. We are in each stranger's face. We are the itch that humanity will scratch into an infected, pus filled open sore. TL;DR We are Anonymous. We are Legion. We do not Forgive. We do not Forget.
  • With an identity you will eventually be found. The day will come when only Anonymous will walk the ground.
  • We will stop at nothing until we've achieved our goal Permanent destruction of the identification role. You, me, we...I am as you are Together we are united, stretching near and far. Anything standing in our way, doesn't deserve to live We are void of human restraints taught to never forgive Answering the question of who we are is a must. We are anonymous, indeed. Therefore, Expect us.
  • “  Write a wise saying and your name will live forever.  „  — Anonymous
  • “  THE VOICE OF NONE IS STRONGER THEN THE VOICE OF ONE.  „  — Anonymous
  • “  DESPICABLE, SLIMY, SCUMMY  „  —Bill O'Reilly
  • “  Aha! To be astounded. An army of assholes, an association armed with an arsenal of asinine ambiguously adult anonymii. This antiquated armada no mere attack force, is an astounding assembly of articulate aristocrats. Assuming the collective affliction has not abruptly atrophied, another day of ardent internet arguments arises. Under the ambiguous aegis of internet anonymity, all annoying assertions may be announced with reckless abandon. Apology? Do not forgive. Alas, I am all aflutter. After the anticipation....You may call me Anonymous.  „  — Anonymous
  •  “  ANONYMOUS IS THE CREATOR...THE CREATOR OF LIFE DEATH AND NEVER-ENDING HUMILIATION...ANONYMOUS IS KEY, THE ALL MIGHTY, THE HOLY SON...ANONYMOUS IS L.O.L'S...ANONYMOUS IS THE UNEXPECTED EXPECTED.-ANONYMOUS IS GOD!!! NOT I BUT WE ARE ANONYMOUS  „  —ANONYMOUS
  • “  Then Jesus asked him, "What is your name?" "My name is Legion," he replied, "for we are many."  „  —The Bible, Mark 5:9
  •  
    the best ethnography of anonymous out there, written by anonymous
Mike Wesch

Participative Pedagogy for a Literacy of Literacies - Freesouls - 0 views

  • Does knowing something about the way technical architecture influences behavior mean that we can put that knowledge to use?
  • Can inhumane or dehumanizing effects of digital socializing be mitigated or eliminated by better media design?
  • in Coase's Penguin,[7] and then in The Wealth of Networks,[8] Benkler contributed to important theoretical foundations for a new way of thinking about online activity−"commons based peer production," technically made possible by a billion PCs and Internet connections−as a new form of organizing economic production, together with the market and the firm. If Benkler is right, the new story about how humans get things done includes an important corollary−if tools like the PC and the Internet make it easy enough, people are willing to work together for non-market incentives to create software, encyclopedias and archives of public domain literature.
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  • 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.
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