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Charles van der Haegen

Manuel Castells on Vimeo communication Power. Protecting the Commons of Communication S... - 0 views

social media communication power information journalism democracy

shared by Charles van der Haegen on 17 Jul 11 - No Cached
  • Charles van der Haegen on 17 Jul 11
     
    This is a fundamental lecture. Everyone interested in the future of the World should see this: Basic points (litterally transcribed from manuel Castells' conclusions * communication is the field of Power Making *Communication space has been transformed both by technology and by the restruction of Business and of the Madia *Because of that one of the things that has happened is that the space in the networked society, the space of communication, is more pervasive than ever in History: We all live in a hypertext of Communication * In that space, one of the things that has happenend is to increase the possibilities of the intervention, in autonomous terms, by people, by social actors, by grassroots movements, by social movements and by insurgent politics *It doesn't mean that there is freedom, it means that there are greater chances, greater possibilities *At the same time, because of that, business powers and political powers have understood the need to control also the horizontal networks of communication * Also to play the politics of the internet now has become too important and therefore we have all the attempts to senson the internet * We have all the attempts to use Internet users as potential hiders and cheaters *We have the debate of Internet neutrality because the owners of internet infrastructure are trying to appropriate the infrastructure for the servive of their clients and customers SO WE HAVE A MAJOR? MAJOR POLITICAL BATTLE? AND BUSINESS BATTLE FOR THE CONTROL OF INTERNET And so the most important practical conclusion of my analysis is that the autonomous construction of meaning can only proceed by preserving the commons of communication networks made possible by Internet, a free creation of freedom lovers This will not be an easy task, becuase the power holders in the network society must, to be in Power, must enclose free communication in commercial and public networks in order to close the public mind by programming the connection between communica
  • Charles van der Haegen on 17 Jul 11
     
    I believe this video to be fundamental, and so close to our themes: Learning, mind Amplifying, collaboration... Let's all together protect the commons of our Communication Space!
Charles van der Haegen

The Death and Life of Great American Cities - Wikipedia, the free encyclopedia - 0 views

en.wikipedia.org/..._Life_of_Great_American_Cities

Cities USA Jane Jacobs death and life urban planning planning policy communities

shared by Charles van der Haegen on 08 May 11 - Cached
  • Charles van der Haegen on 08 May 11
     
    "The Death and Life of Great American Cities, by Jane Jacobs, is a greatly influential book on the subject of urban planning in the 20th century. First published in 1961, the book is a critique of modernist planning policies claimed by Jacobs to be destroying many existing inner-city communities. Reserving her most vitriolic criticism for the "rationalist" planners (specifically Robert Moses) of the 1950s and 1960s, Jacobs argued that modernist urban planning rejects the city, because it rejects human beings living in a community characterized by layered complexity and seeming chaos. The modernist planners used deductive reasoning to find principles by which to plan cities. Among these policies the most violent was urban renewal; the most prevalent was and is the separation of uses (i.e. residential, industrial, commercial). These policies, she claimed, destroy communities and innovative economies by creating isolated, unnatural urban spaces. In their place Jacobs advocated for "four generators of diversity", writing on page 151, "The necessity for these four conditions is the most important point this book has to make. In combination, these conditions create effective economic pools of use." Mixed uses. Short blocks. Buildings of various ages & states of repair. Density. Her aesthetic can be considered opposite to that of the modernists, upholding redundancy and vibrancy, against order and efficiency. She frequently cites New York City's Greenwich Village as an example of a vibrant urban community. The Village, like many similar communities, may well have been preserved, at least in part, by her writing and activism. The book also played a major role in the urban development of Toronto, Ontario, Canada, where Jacobs was involved in the campaign to stop the Spadina Expressway.[1] The book continues to be Jacobs' most influential, and is still widely read by both planning professionals and the general public. Urban theorist Lewis Mumford, while f
  • Charles van der Haegen on 08 May 11
     
    The first time ever I understood how to share a diigo bookmank to a Group Hi Ha!!!
Charles van der Haegen

MIT TechTV - Pecha Kucha RFK-LA - 0 views

techtv.mit.edu/...9275-pecha-kucha-rfk-la

new media litteracies blue sky propositions pecha kucha RFK community schools

shared by Charles van der Haegen on 16 May 11 - No Cached
  • Charles van der Haegen on 16 May 11
     
    "RFK-Legacy in Action, LAUSD, RFK Community Schools, New Media Literacies and other USC departments join at The Annenberg School for Communication and Journalism Dean's Forum to explore a series of "blue sky" propositions about how we might spark new forms of teaching and learning in conjunction with the philosophy the RFK Community Schools were envisioned to epitomize."
Charles van der Haegen

Global Voices · About - 0 views

globalvoicesonline.org/about

bloggers blogs reporting world international community citizen media uncomfortable knowledge

shared by Charles van der Haegen on 26 Jun 11 - Cached
  • Charles van der Haegen on 26 Jun 11
     
    "Global Voices is a community of more than 300 bloggers and translators around the world who work together to bring you reports from blogs and citizen media everywhere, with emphasis on voices that are not ordinarily heard in international mainstream media. Global Voices seeks to aggregate, curate, and amplify the global conversation online - shining light on places and people other media often ignore. We work to develop tools, institutions and relationships that will help all voices, everywhere, to be heard. Millions of people are blogging, podcasting, and uploading photos, videos, and information across the globe, but unless you know where to look, it can be difficult to find respected and credible voices. Our international team of volunteer authors and part-time editors are active participants in the blogospheres they write about on Global Voices. Global Voices is incorporated in the Netherlands as Stichting Global Voices, a nonprofit foundation. We do not have an office, but work as a virtual community across multiple time zones, meeting in person only when the opportunity arises (usually during our Summits). We rely on grants, sponsorships, editorial commissions, and donations to cover our costs. Our Projects Global Voices is translated into more than 30 languages by volunteer translators, who have formed the Lingua project. Additionally, Global Voices has an Advocacy website and network to help people speak out online in places where their voices are censored. We also have an outreach project called Rising Voices to help marginalized communities use citizen media to be heard, with an emphasis on the developing world. Read more about our projects. Our History Global Voices was founded in 2005 by former CNN Beijing and Tokyo Bureau Chief, Rebecca MacKinnon and technologist and Africa expert, Ethan Zuckerman while they were both fellows at the Berkman Center for Internet and Society at Harvard University. The idea for the project grew out of an internat
  • Charles van der Haegen on 26 Jun 11
     
    Sourcing uncomfortable knowledge, buried under the avalange of info overload, or repressed from appearing??? To be verified
David McGavock

Astonishing - Sagarika Bhatta - 0 views

sagarika-bhatta.blogspot.com

CBA ITK Sagarika Bhatta peeragogy adaption to climate change Cooperation commons learning culture

shared by David McGavock on 01 Dec 14 - No Cached
    • David McGavock
      David McGavock on 01 Dec 14
       
      As Sagarika Bhatta said in the hangout, this is a response to the effects of climate change rather than a response to decrease CO2 emissions. The traditional practices have an important role to play in the protection of agriculture in Nepal. The traditional practices are a protective factor for sustainability.
  • share urgency
  • expose and publicize
  • ...17 more annotations...
  • critical mass who understands the urgency
  • exploration, discussion, documentation and promotion of the knowledge
    • David McGavock
      David McGavock on 01 Dec 14
       
      Find out what practices have sustained agriculture in the 3 climates within Nepal. Document it and disseminate it to the people and outside public.
  • Global movement
  • esearch and promotion of Knowledge that helps to combat climate change
  • helps in adaptation to climate change
  • indigenous Knowledge
  • plight of citizen
    • David McGavock
      David McGavock on 01 Dec 14
       
      This is another story: how do impacts and inappropriate technologies impact the local people.
  • documentation through research
  • community-based adaptation (CBA) to climate change
    • David McGavock
      David McGavock on 01 Dec 14
       
      CBA - community based adaptation to climate chage
  • possibilities of rain water harvesting and other means of water storage
  • watershed degradation, urbanization, growing population are the major factor for water crisis here
  • making it part of national development policy
  • Nepal is vulnerable to rising global temperatures and has already been dealing with the impact of erratic rainfall, frequent droughts and floods, which have been affecting food security
    • David McGavock
      David McGavock on 01 Dec 14
       
      Problem Statement for Nepal.
  • experiment with a bottom-up approach using Local Adaptation Plans of Action, or LAPAs, in 10 districts across the country in 2010
    • David McGavock
      David McGavock on 01 Dec 14
       
      what has been tried.
  • ultimately question the status of food security
    • David McGavock
      David McGavock on 01 Dec 14
       
      The bottom line problem is that these impacts - problems above will threaten the security of the people of Nepal - food/shelter/quality of life..
  • promote the Indigenous Traditional knowledge (ITK) as Community Based Adaptation techniques that has been practiced by different indigenous community in Nepal in agriculture
    • David McGavock
      David McGavock on 01 Dec 14
       
      This is the goal. Promote traditional knowledge in support of the people of Nepal - their agriculture, livelihood and social welfare.
  • David McGavock on 01 Dec 14
     
    This is a good summary of the goals of the work of Sagarika Bhatta in support of Nepali agriculture. It describe the idea of community based adaptation (CBA) to climate change and the Indigenous traditional knowledge (ITK).
  • kajalagrwal1 on 19 Dec 16
     
    Dubai Sexy Call Girls Escort Service Dubai Sexy Call Girls Escort Agency Dubai Sexy Call Girls Escorts Hot and Sexy Girls Escorts In Dubai Indian Hot And Sexy Girls Escort Dubai Escorts
David McGavock

The Technium: Amish Hackers - 1 views

www.kk.org/...amish_hackers_a.php

technology Amish Hacking diy sustainability Cooperation Infotention thinking tools augmentation commons

shared by David McGavock on 26 Apr 12 - Cached
  • comes up with a justification of how it fits into the Amish orientation. So he goes to his bishop with this proposal: "I like to try this out." Bishop says to Ivan, "Okay Ivan, do whatever you want with this. But you have to be ready to give it up, if we decide it is not helping you or hurting others." So Ivan acquires the tech and ramps it up, while his neighbors, family, and bishops watch intently. They weigh the benefits and drawbacks. What is it doing to the community?
  • 1) They are selective. They know how to say "no" and are not afraid to refuse new things. They ban more than they adopt. 2) They evaluate new things by experience instead of by theory. They let the early adopters get their jollies by pioneering new stuff under watchful eyes. 3) They have criteria by which to select choices: technologies must enhance family and community and distance themselves from the outside world. 4) The choices are not individual, but communal. The community shapes and enforces technological direction.
  • David McGavock on 26 Apr 12
     
    The Amish have the undeserved reputation of being luddites, of people who refuse to employ new technology. It's well known the strictest of them don't use electricity, or automobiles, but rather farm with manual tools and ride in a horse and buggy. In any debate about the merits of embracing new technology, the Amish stand out as offering an honorable alternative of refusal. Yet Amish lives are anything but anti-technological. In fact on my several visits with them, I have found them to be ingenious hackers and tinkers, the ultimate makers and do-it-yourselfers and surprisingly pro technology.
  • David McGavock on 26 Apr 12
     
    Kevin Kelly describes Amish Hackers and the way the Amish community sifts and selects appropriate technology. Talk about infotention! These people have focus on what a technology can do for them and how it will benefit the greater community.
David McGavock

HOW CULTURE DROVE HUMAN EVOLUTION | Edge.org - 0 views

edge.org/...-culture-drove-human-evolution

anthropology evolution culture tools cooperation religion neuroscience

shared by David McGavock on 07 May 14 - No Cached
  • how culture drove human evolution
  • cultural brain hypothesis—this is the idea that the real driver in the expansion of human brains was this growing cumulative body of cultural information, so that what our brains increasingly got good at was the ability to acquire information, store, process and retransmit this non genetic body of information.
  • but tools and artifacts (the kinds of things that one finds useful to throw or finds useful to manipulate) are themselves products of cultural evolution.
  • ...116 more annotations...
  • or a long time was that status in humans was just a kind of human version of this dominant status
  • Chimps, other primates, have dominant status.
  • social status
  • second kind of status. We call this status prestige.
  • from being particularly knowledgeable or skilled in an area,
  • From this we've argued that humans have two separate kinds of status, dominance and prestige
  • give them deference in exchange for knowledge that you get back
  • you want to isolate the members of your group who are most likely to have a lot of this resources, meaning a lot of the knowledge or information that could be useful to you in the future
  • some of the big questions are, exactly when did this body of cumulative cultural evolution get started?
  • may have started early
  • another possibility is that it emerged about 800,000 years ago.
  • here's theoretical models that show that culture, our ability to learn from others, is an adaptation to fluctuating environments.
  • Another signature of cultural learning is regional differentiation and material culture, and you see that by about 400,000 years ago
  • 400,000 years ago
  • there's another possibility that it was a different kind of ape that we don't have in the modern world: a communal breeding ape that lives in family units rather than the kind of fission fusion you might see in chimpanzees
  • In the Pliocene, we see lots of different kinds of apes in terms of different species of Australopithecus.
  • we now have evidence to suggest that humans were communal breeders, so that we lived in family groups maybe somewhat similar to the way gorillas live in family groups, and that this is a much better environment for the evolution of capacities for culture than typical in the chimpanzee model
  • for cultural learning to really take off, you need more than one model.
  • trying out different technique
  • take advantage of the variation
  • the question is, how did we become such long distance runners?
  • only humans have it
  • humans who don't know how to track animals, can't run them down
  • idea being that the religions of modern societies are quite different than the religions we see in hunter gatherers and small scale societies
  • Most recently I've been also thinking about the evolution of societal complexity.
  • when societies begin to get big and complex
  • large-scale cooperation
  • What are the causal processes that bring these things about?
  • There's an interaction between genes and culture. First you have to get the culturally transmitted knowledge about animal behavior and tracking and spore knowledge and the ability to identify individuals, which is something you need to practice, and only after that can you begin to take advantage of long distance running techniques
  • I've worked in a couple of different areas on this, and one is religion.
  • there was an intense period that continues today of intergroup competition, which favors groups who have social norms and institutions that can more effectively expand the group while maintaining internal harmony
  • they've been shaped in ways that galvanize cooperation in larger groups
  • In small-scale hunter-gatherer religions, the gods are typically whimsical. They're amoral.
  • but as we begin to move to the religions in more complex societies, we find that the gods are increasingly moralizing.
  • if you remind believers of their god, believers cheat less, and they're more pro social or fair in exchange tasks,
  • more pro social in are the ones with anonymous others, or strangers. These are the kinds of things you need to make a market run to have a successful division of labor
  • ritual plays a role in this
  • rituals seem to be sets of practices engineered by cultural evolution to be effective at transmitting belief and transmitting faith
  • elevate the degree of belief in the high-moralizing gods
  • high-moralizing gods will often require rituals of this kind
  • Speaking in unison, large congregations saying the same thing, this all taps our capacity for conformist transmission;
  • People also engage in what we call credibility-enhancing displays [during rituals]. These are costly things. It might be an animal sacrifice or the giving of a large sum of money or some kind of painful initiation rite
  • We think religions are just one element, one way in which culture has figured out ways to expand the sphere of cooperation and allow markets to form and people to exchange and to maintain the substantial division of labor.
  • There's a lot of risk in developing specialization because you have to be confident that there's a market there that you can engage with. Whereas if you're a generalist and you do a little bit of farming, a little bit of manufacturing, then you're much less reliant on the market. Markets require a great deal of trust
  • In the intellectual tradition that I'm building on, culture is information stored in people's heads that gets there by some kind of social learning
  • We tend to think of cultural transmission, or at least many people think of cultural transmission as relying on language
  • , it's quite clear that there is a ton of cultural transmission that is just strictly by observational learning.
  • what we don't see amongst other animals is cumulative cultural evolution.
  • you can learn one thing from one generation, and that begins to accumulate in subsequent generations.
  • One possible exception to that is bird song.
  • One of the interesting lines of research that's come out of this recognition is the importance of population size and the interconnectedness for technology.
  • looking at a case study in Tasmania.
  • You start out with two genetically well-intermixed peoples. Tasmania's actually connected to mainland Australia so it's just a peninsula. Then about 10,000 years ago, the environment changes, it gets warmer and the Bass Strait floods, so this cuts off Tasmania from the rest of Australia, and it's at that point that they begin to have this technological downturn
  • You can show that this is the kind of thing you'd expect if societies are like brains in the sense that they store information as a group and that when someone learns, they're learning from the most successful member
  • study by Rob Boyd and Michelle Kline
  • larger islands had much bigger and more complex fishing technologies, and you can even show an effective contact. Some of the islands were in more or less contact with each other,
  • more in contact, you have fancier tools, and that seems to hold up.
  • rates of innovation should continue to increase, especially with the emergence of communication technologies
  • As an individual inventor or company, you're best off if everybody else shares their ideas but you don't share your ideas because then you get to keep your good ideas, and nobody else gets exposed to them, and you get to use their good ideas, so you get to do more recombination.
  • An important thing to remember is that there's always an incentive to hide your information.
  • Embedded in this whole information-sharing thing is a constant cooperative dilemma in which individuals have to be willing to share for the good of the group.
  • a norm of information sharing is a really good norm to have
  • I've done a lot of work on marriage systems with the evolution of monogamy.
  • Eighty-five percent of human societies have allowed men to have more than one wife
  • pushes us towards polygyny
  • But in the modern world, of course, monogamy is normative, and people who have too many wives are thought poorly of by the larger society. The question is, how did this ever get in place?
  • European Marriage Pattern,
  • Athens legislates the first rules about monogamous marriage
  • people are ready to moralize it,
  • it does seem to have societal level benefits. It reduces male-male competition. We think there's evidence to say it reduces crime, reduces substance abuse, and it also engages males in ways that cause them to discount the future less and engage in productive activities rather than taking a lot of risks
  • If I talk about normative monogamy as being successful, I mean that it spread,
  • especially if you have a society with widely varying amounts of wealth, especially among males. Then you're going to have a situation that would normally promote high levels of polygyny
  • to get into the mating and marriage market you would have to have a high level of wealth if we were to let nature take it's course
  • Part of my program of research is to convince people that they should stop distinguishing cultural and biological evolution as separate in that way. We want to think of it all as biological evolution. 
  • Culture is part of our biology.
  • We now have the neuroscience to say that culture's in our brain, so if you compare people from different societies, they have different brains.
  • Cognition and our ability to think are all interwoven,
  • A good example of this is the placebos. Placebos are something that depend on your cultural beliefs. If you believe that something will work, then when you take it, like you take an aspirin or you take a placebo for an aspirin, it initiates the same pathways as the chemically active substance. Placebos are chemically inert but biologically active, and it's completely dependent on your cultural beliefs.
  • One of the large research projects that I run in an effort to understand human sociality is called The Root of Human Sociality Project.
  • at the time to something called the Ultimatum Game, and the Ultimatum Game seemed to provide evidence that humans were innately inclined to punish unfairness.
  • behavioral economists find that students give about half, sometimes a little bit less than half, and people are inclined to reject offers below about 30 percent
  • The older you get, even if you have more wealth and more income, you're especially inclined to only offer half, and you'll reject offers below 40 percent.
  • I was thinking that the Machiguenga would be a good test of this
  • I did it in 1995 and 1996 there, and what I found amongst the Machiguenga was that they were completely unwilling to reject, and they thought it was silly. Why would anyone ever reject?
  • they made low offers, the modal offer was 15 percent instead of 50, and the mean comes out to be about 25 percent.
  • over the next two summers these field anthropologists went to the field and conducted the ultimatum game as well as a few other games
  • we found is that societies vary dramatically, from societies that would never reject, to societies that would even reject offers above 50 percent, and we found that mean offers ranged across societies from about 25 percent to even over 50 percent. We had some of what we called hyper fair societies. The highest was 57 percent in Lamalera, Indonesia.
  • able to explain a lot of the variation in these offers with two variables. One was the degree of market integration.
  • there seemed to be other institutions, institutions of cooperative hunting seemed to influence offers.
  • measured market integration much more carefully
  • subsequent project
  • large number of other variables, including wealth, income, education, community size, and also religion.
  • did the Ultimatum Game along with two other experiments. The two other experiments were the Dictator Game (the Dictator Game is like the Ultimatum Game except the second player doesn't have the option to reject) and the Third Party Punishment Game.
  • Third Party Punishment Game, there are three players and the first two players play a Dictator Game.
  • This gives us two different measures of willingness to punish strangers
  • one is rejection in the Ultimatum Game
  • three measures of fairness
  • size of the community predicts willingness to punish
  • suggesting that if you have small communities, you don't need punishment.
  • It could be some kind of reputational mechanism
  • There's a number of different ways to create norm systems that operate like that.
  • In a big society punishment can be most effective because reputational mechanisms can be weak. If you're in a big society and you encounter somebody, you probably don't have friends in common through which you could pass reputational information for which punishment could be generated. You might want to punish them right on the spot or someone who observes the interaction might want to punish them right on the spot or call the authorities or whatever, which is also costly.
  • This creates a puzzle because typically people think of small-scale kinds of societies, where you study hunter-gatherers and horticultural scattered across the globe (ranging from New Guinea to Siberia to Africa) as being very pro social and cooperative.
  • but the thing is those are based on local norms for cooperation with kin and local interactions in certain kinds of circumstances
  • these norms don't extend beyond food sharing. They certainly don't extend to ephemeral or strangers
  • large-scale society run you have to shift from investing in your local kin groups and your enduring relationships to being willing to pay to be fair to a stranger.
  • if you're going to be fair to a stranger, then you're taking money away from your family.
  • A commitment to something like anti-nepotism norms is something that runs against our evolutionary inclinations and our inclinations to help kin
  • In this sense, the norms of modern societies that make modern societies run now are at odds with at least some of our evolved instincts.
  • Lately we've been focused on the effects of religion
  • adherence to a world religion matters
  • People from world religions were willing to give more to the other person in the experiment, the anonymous stranger
  • Part of this is your willingness to acquire a norm of impartial roles; that we have a set of rules that governs this system.
  • political scientists call it the rule of law
  • those rules apply independently of the identities
  • If you want the rule of law to spread or to be maintained, you need conditions in which you're managing risk.
  • David McGavock on 07 May 14
     
    [JOSEPH HENRICH:] The main questions I've been asking myself over the last couple years are broadly about how culture drove human evolution. Think back to when humans first got the capacity for cumulative cultural evolution-and by this I mean the ability for ideas to accumulate over generations, to get an increasingly complex tool starting from something simple. One generation adds a few things to it, the next generation adds a few more things, and the next generation, until it's so complex that no one in the first generation could have invented it.
B.L. Ochman

How To Build An Online Community - The Ultimate List of Resources (Updated) - The Onlin... - 2 views

www.feverbee.com/...buildcommunity.html

community social media Cooperation learning culture

shared by B.L. Ochman on 17 Aug 11 - No Cached
  • B.L. Ochman on 17 Aug 11
     
    community building resources
David McGavock

Power Law of Participation - Ross Mayfield's Weblog - 0 views

ross.typepad.com/...power_law_of_pa.html

participation collaboration community socialsoftware ross mayfield

shared by David McGavock on 30 Apr 11 - Cached
  • As we engage with the web, we leave behind breadcrumbs of attention. 
  • But reading alone isn't enough to fulfill our innate desire to remix our media, consumption is active for consumers turned users.
  • Del.icio.us taps both personal and social incentives for participation through the low threshold activity of tagging.
  • ...6 more annotations...
  • Commenting requires such identity for sake of spam these days and is an under-developed area.
  • Subscribing requires a commitement of sustained attention which greatly surpasses reading alone.
  • Sharing is the principal activity in these communities, but much of it occurs out of band (email still lives). 
  • We Network not only to connect, but leverage the social network as a filter to fend off information overload. 
  • Some of us Write, as in blog, and some of us even have conversations.
  • To Refactor, Collaborate, Moderate and Lead requires a different level of engagement -- which makes up the core of a community.
  • David McGavock on 30 Apr 11
     
    "Social software brings groups together to discover and create value. The problem is, users only have so much time for social software. The vast majority of users with not have a high level of engagement with a given group, and most tend to be free riders upon community value. But patterns have emerged where low threshold participation amounts to collective intelligence and high engagement provides a different form of collaborative intelligence. To illustrate this, lets explore the Power Law of Participation:"
Charles van der Haegen

Meary Douglas retraces the origins of the Theory od Socio-cultural Viability - 1 views

projects.chass.utoronto.ca/...douglas1.pdf

cultural theory socio-cultural viability rationalities social science mary douglas history origin

shared by Charles van der Haegen on 22 Jul 11 - No Cached
  • Charles van der Haegen on 22 Jul 11
     
    IThis article, written at the end of her life, presents the Historical Origins of The theory of Socio-cultural Viability by Mary Douglas, who is to be seen as the inspirator of the theory, and to have established the foundational ideas who have been further developped by her students, and later further developped and applied by many scholars across a wide range of disciplines. The first paragraph will hopefully provide some incentive to dig further: Introduction: What is Grid and Group Cultural Theory? How Useful can it be in the Modern World? It is a pleasure for me to reflect on the history of Grid-Group. I first described the idea in Natural Symbols ( Douglas 1970), a kind of necessary sequel to Purity and Danger (1966). I now realise that it was a simple idea presented in a complicated way. After a late start it has been radically redesigned by creative collaborators whose work I will describe. Back in the 1960's social anthropologists still felt it was necessary to vindicate the intelligence of colonial peoples, then known as "natives" or "primitives." A major objective of teaching and writing in anthropology was to attack something described by Levy Bruhl as "primitive mentality," which seemed to mean "primitive irrationality." Malinowski had started in the 1920's showing that the Trobrianders had rational customs and laws. In the 1930's Raymond Firth was original in focusing on the "primitive economics" of the Polynesians and found that the basic laws of supply, demand, and price applied in the rustic economies he studied. Evans-Pritchard made a frontal defence of Azande rationality. After World War II, Nadel and Gluckman followed up with the complexities of Nubian and Barotse legal systems. The very idea that the concept of "jurisprudence" could apply to "the natives" was innovative. In the 1950's and 60's we continued to dismantle intellectual barriers assumed to distinguish "Them" from "Us." The following ex
  • Charles van der Haegen on 22 Jul 11
     
    I believe this to be a helpfull introduction to the study od the Theory od Socio-cultural viability, which, it seems to me, is a usefull framework to look from a new angle to cooperation theory, institutional decision making, democracy and many other fields of social sciences
David McGavock

Knight Foundation | Reporter Analysis - 0 views

www.knightfoundation.org/...index.dot

networks foundation socialmedia knight socialnetworking cooperation collaboration

shared by David McGavock on 30 Apr 11 - No Cached
  • The way we engage in public dialogue, coordinate, solve problems—all of it is shifting. New networks are emerging everywhere. It’s exciting—and frightening. What is this new network-centric world? What does it mean for community change?
  • How might our grantmaking respond effectively to a world in which loose networks of individuals, not just formal organizations, are becoming powerful creators of knowledge and action? What default practices should we discard and what new behaviors should we embrace?
  • We asked our partner, Monitor Institute, to take a critical look at the role of networks in community life. Our lens was apolitical.
  • David McGavock on 30 Apr 11
     
    we were interested in the potential of networks-to create stronger bonds or to split us apart. This essay highlights groups that are creatively connecting citizens who are making a difference today, and explores how technology might impact public participation and leadership in the future. The pages are rich with useful examples and lessons about how networks are unlocking assets in communities to support open government, care for the elderly, help disaster victims and advance women's rights. Throughout, the report considers the role philanthropy can play in harnessing the best network-centric practices, the ones that might unleash individual interactivity to achieve social impact at a scale and speed never before possible.
Charles van der Haegen

Manuel Castells on Vimeo communication Power - 3 views

vimeo.com/7484903

social media communication power information journalism democracy

shared by Charles van der Haegen on 16 Jul 11 - No Cached
  • Charles van der Haegen on 16 Jul 11
     
    1h14 lecture in Oxford to introduce the ideas of the book "communication power"
  • Charles van der Haegen on 16 Jul 11
     
    I believe this again to be a fundamental perspective that can inform our study of Cooperation Theory especially its aspect in relation to the spontaneous upcoming (and possible threaths to the flourishong) of social media
David McGavock

…My heart's in Accra » CHI keynote: Desperately Seeking Serendipity - 1 views

www.ethanzuckerman.com/...esperately-seeking-serendipity

filter bubble diversity bias cosmopolitan global local

shared by David McGavock on 07 Jul 11 - No Cached
  • Cities embody political decisions make by their designers.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Sounds like program or be programmed to me
  • It’s much harder to get the architects behind Facebook or Foursquare articulate the behaviors they’re trying to enable and the political assumptions that underly those decisions.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Again - Programmers!
  • An urban planner who wants to make changes to a city’s structure is held in check by a matrix of forces: a desire to preserve history, the needs and interests of businesses and residents in existing communities, the costs associated with executing new projects. Progress is slow,
  • ...49 more annotations...
  • For those planning the future of Facebook, it’s hard to study what’s succeeded and failed for MySpace, in part because an exodus of users to Facebook is gradually turning MySpace into a ghost town.
  • If we learn from real-world cities instead of abandoned digital ones, what lessons might we take?
    • David McGavock
      David McGavock on 07 Jul 11
       
      Conclusions
  • The Jacobs/Moses debate suggests we need to be cautious of architectures that offer convenience and charge isolation as a price of admission. This is the concern Eli Pariser articulates in his (excellent) new book, “The Filter Bubble“.
  • He worries that between Google’s personalized search and the algorithmic decisions Facebook makes in displaying news from our friends, our online experience is an increasingly isolated one,
  • They’re cars, rather than public transit or busy sidewalks.
  • A map of Vancouver overlaid with my friends’ recommendations is one thing; one that recommends restaurants based on paid advertisements and doesn’t reveal this practice is another entirely.
  • The map I want is the one that lets me shuffle not just through my friends’ preferences but through annotations from different groups: first time visitors to the city; long-time Vancouverites; foodies; visitors from Japan, Korea or China.
    • David McGavock
      David McGavock on 07 Jul 11
       
      A diverse sampling of taste
  • People’s actions inscribe their intentions onto a city.
  • Online spaces are often so anxious to show me how my friends are using a space that they obscure how other audiences are using it.
  • It’s possible to find out what’s popular on Facebook to an audience broader than that of your friends.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Something Google+ should consider
  • One of the reasons curation is such a helpful strategy for wandering is that it reveals community maxima. It can be helpful to know that Times Square is the most popular tourist destination in New York if only so we can avoid it.
  • knowing where Haitian taxi cab drivers go for goat soup is often useful data on where the best Haitian food is to be found.
  • If you want to explore beyond the places your friends think are the most enjoyable, or those the general public thinks are enjoyable, you need to seek out curators who are sufficiently far from you in cultural terms and who’ve annotated their cities in their own ways.
    • David McGavock
      David McGavock on 07 Jul 11
       
      key to breaking the filter bubbles
  • Geocaching is its own peculiar form of community annotation, where the immediate goal is leaving your signature on someone else’s logbook, but the deeper goal is encouraging you to explore in a way you otherwise wouldn’t.
  • SF0, founded by a trio of Chicagoans transplanted to San Francisco, was designed to encourage players to discover things they’d never seen or done in the city, in a way that encouraged independence and exploration.
  • Combining the insights we may find from studying the organization of cities with the ability to reshuffle and sort digitally may let us think about designing online spaces for serendipity in different and powerful ways.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Conclusion?
  • - How do we design physical spaces to encourage serendipity? - What lessons about serendipity in physical spaces can we bring into the virtual realm? - How can we annotate the physical world, digitally, in ways that expand our encounters with the world, rather than limiting them?
    • David McGavock
      David McGavock on 07 Jul 11
       
      Questions over conclusion
  • We hope that cities are serendipity engines. By putting a diverse set of people and things together in a confined place, we increase the chances that we’re going to stumble onto the unexpected. It’s worth asking the question: do cities actually work this way?
  • Most of us are fairly predictable
  • We hope for random encounter with a diverse citizenry to build a web of weak ties that increases our sense of involvement in the community, as Bob Putnam suggested in Bowling Alone. And we worry that we may instead isolate and cocoon ourselves when faced with a situation where we feel like outsiders, as Putnam’s recent research suggests.
  • “Census data can describe the segregation of my block, but how about telling me how segregated my life is? Location data points in that direction.
  • Nathan Eagle, who has worked with Sandy Pentland at MIT’s Media Lab on the idea of “reality mining”, digesting huge sets of data like mobile phone records, estimates that he can predict the location of “low-entropy individuals” with 90-95% accuracy based on this type of data
  • We all filter the places we live into the places where we’re regulars and the ones we avoid, the parts of town where we feel familiar and where we feel foreign. We do this based on where we live, where we work, and who we like to spend time with.
  • I’m less concerned about left-right polarization in the US, and more concerned about us/them polarization around the world
  • through the design of the systems we use and our behavior with those systems, I see reasons to worry that our use of the internet may be less cosmopolitan and more isolated that we would hope.
  • There were – and are – reasons to distrust curators, but there’s a critical aspect of their work I believe we need to preserve as we move towards new models for organizing news.
    • David McGavock
      David McGavock on 07 Jul 11
       
      interesting view of curation
  • Countries that have more than 40 million or more internet users generally have a very strong bias towards local sources – the mean is roughly 95%/5%, which makes Americans look (slightly) cosmopolitan in comparison.
  • US broadcast media focuses much more on entertainment stories than on international news.)
  • What’s striking to me about this preference data is that there’s so little effort required to access international news sources like BBC, the Times of India or the Mail and Guardian – they’re one click away and don’t require crossing a language barrier – and how strong the “local” bias for national news sources appears to be.
  • on January 12th, I published “What if Tunisia had a revolution, but nobody watched?“… and I got a lot of phone calls when Ben Ali fled the country two days later.
  • The revolution in Tunisia caught intelligence and diplomatic services around the world flat-footed. It didn’t have to – there was a wealth of information being published on Tunisian Facebook pages
  • I’m forced to admit that there’s no way I would have known about the revolution brewing if I didn’t have close Tunisian friends.
  • I’m less interested in the ways in which we limit our paths through cities than in how we constrain what we do and don’t encounter online.
    • David McGavock
      David McGavock on 07 Jul 11
       
      key point
  • On the other hand, curators invariably have biases
  • We need mechanisms to ensure that search gets complemented with serendipity.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Point we have been discussing. Filter bubbles
  • Facebook offers a different answer to the question, “What do I need to know?” – “You need to know what your friends and your friends of friends already know that you do not.”
    • David McGavock
      David McGavock on 07 Jul 11
       
      Facebook world = ummm....
  • there’s a decent chance that their collective intelligence has some blind spots
  • The problem, of course, is that if your friends don’t know about a revolution in Tunisia or a great new Vietnamese restaurant, you may not know either.
  • It’s worth asking whether that bubble is able to provide us with the serendipity we hope for from the web.
  • Serendipity, at first glance, looks like the positive side of unintended consequences, the happy accident. But that’s not what the term meant, at least originally.
  • The word was coined by Horace Walpole, an 18th century British aristocrat,
  • A Google search turns up 11 million pages with the term, including restaurants, movies and gift shops named “serendipity”, but very few on unexpected discovery through sagacity.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Serendipity vs. Sagacity
  • he refers to a Persian fairy tale, The Three Princes of Serendip, in which the titular characters were “always making discoveries, by accidents and sagacity, of things they were not in quest of.”
  • Louis Pasteur observed, “In the fields of observation chance favors only the prepared mind.”
  • In “The Travels and Adventures of Serendipity”, he and Barber explore discovery in a General Electric laboratory under the leadership of Willis Whitney, who encouraged a work environment that focused as much on fun as it did on discovery.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Sounds like Google. Tinkering, time to play, time to work.
  • If we want to create online spaces to encourage serendipity, we might start by learning from cities.
    • David McGavock
      David McGavock on 07 Jul 11
       
      Moving to the point of online learning
  • Our loss, I believe, is that we’ve lost sight of the idea that we could prepare ourselves for serendipity, both personally and structurally.
  • vibrancy comes from the ongoing chance encounter between people using a neighborhood for different purposes, encountering one another as their paths intersect and cross.
  • The neighborhoods Jacobs celebrates are certainly not the most efficient in terms of an individual’s ability to move quickly and independently. Vibrancy and efficiency may not be diametrically opposed, but it’s likely that the forces are in tension.
David McGavock

Jeffrey Johnson | Haiti: CrisisMapping the Earthquake - 0 views

itc.conversationsnetwork.org/...detail4613.html

haiti Cooperation crisis mapping augmentation tools

shared by David McGavock on 15 May 11 - No Cached
  • After the earthquake in Haiti, a community of crisis mappers immediately began crowdsourcing open street maps in a way that has changed disaster response forever.  Using an open source stack and simple collaboration tools to combine and annotate image sets, usable maps were quickly put in the hands of rescue workers, allowing a rapid response that saved lives. 
  • And, is it repeatable in the future?  Johnson challenges the audience to consider ways that collaborative, volunteer efforts can be sustained.  It takes a passionate crowd to make crowdsourcing work, and the key to fostering that passion is relationships.
  • David McGavock on 15 May 11
     
    After the earthquake in Haiti, a community of crisis mappers immediately began crowdsourcing open street maps in a way that has changed disaster response forever. Using an open source stack and simple collaboration tools to combine and annotate image sets, usable maps were quickly put in the hands of rescue workers, allowing a rapid response that saved lives.
Charles van der Haegen

Overview | Research | Institute of Noetic Sciences - 0 views

www.noetic.org/overview

consiousness human potential societal healing worldview transformation extended human capacities collective

shared by Charles van der Haegen on 15 May 11 - No Cached
  • Charles van der Haegen on 15 May 11
     
    Research at IONS From its inception, the Institute of Noetic Sciences has blazed new trails in exploring big questions: Who are we? What is consciousness, and how does it impact the physical world? What are our human potentials, and how can we achieve those potentials? What leads to personal and societal healing and transformation? Because limitations in our human consciousness underlie many of the problems we face as a global community, research at IONS focuses on exploring the fundamental nature of consciousness, investigating how it interacts with the physical world, and studying how consciousness can dramatically transform in beneficial ways.
  • Charles van der Haegen on 15 May 11
     
    Consciousness research with impact on societal and personal healing, worldview transformation with what personal and sociatal transformation effects and how extended human capoacities interact with the physical world... all good themes in our thinking about mind amplification, learning communities, and cooperation... What would you think?
  • Howard Rheingold on 22 May 11
     
    I was the staff writer for IONS in the earl 1980s. An interesting outfit.
Charles van der Haegen

GaiaEducation Education for Sustainable Development, ESD, Sustainability Design and Onl... - 0 views

www.gaiaeducation.org

education holistic sustainable development curricula sustainable community design ecovillages

shared by Charles van der Haegen on 16 May 11 - Cached
  • Charles van der Haegen on 16 May 11
     
    "Gaia Education promotes a holistic approach to education for sustainable development by developing curricula for sustainable community design. While drawing upon best practices within ecovillages worldwide, Gaia Education works in partnership with universities, ecovillages, government and non-government agencies and the United Nations."
Charles van der Haegen

The Story of Stuff - 1 views

www.storyofstuff.org/about.php

amplifying public discourse environment social economic community sustainability

shared by Charles van der Haegen on 16 May 11 - No Cached
  • Charles van der Haegen on 16 May 11
     
    social justice "About The Project The Story of Stuff Project was created by Annie Leonard to leverage and extend the film's impact. We amplify public discourse on a series of environmental, social and economic concerns and facilitate the growing Story of Stuff community's involvement in strategic efforts to build a more sustainable and just world. Our on-line community includes over 150,000 activists and we partner with hundreds of environmental and social justice organizations worldwide to create and distribute our films, curricula and other content. The Story of Stuff Project is fiscally sponsored by the Tides Center. We are supported by grants from both private and public foundations, contributions from viewers, and earned revenue from speaking appearances and DVD and book sales."
Charles van der Haegen

‪George Siemens on Massive Open Online Courses (MOOCs)‬‏ - YouTube - 0 views

www.youtube.com/watch

online distributed learning global community network self-managed self-determined PLN Tools

shared by Charles van der Haegen on 27 Jul 11 - No Cached
  • Charles van der Haegen on 27 Jul 11
     
    Thanks Howard for having conducted this interview and having allowed George Siemens to expose the philisophy behind his MOOKC idea. Great educational content. Also a path is shown for the future of self-determined and self-managed, life-long autonomous, learning in teams and around personal and wider, global, community networks "George Siemens, at the Technology Enhanced Knowledge Research Institute at Athabasca Universityhas been running "Massive Open Online Courses" (MOOCs). I talk to him about what a MOOC is, how it works, and the educational philosophy behind it." Excellent Interview by Howard Rheingold
  • Charles van der Haegen on 27 Jul 11
     
    This video is really great. Howard is a master interviewer. George Siemens is provoked in answering the kind of questions that allow the viewer to reallt comprehend his thinking and the power of his MOOC. By the same token, it gives a nice indication of the similarity in design that Howard is following for his course... When will the two combine to a greater whole
Alex Grech

Social Media's Slow Slog Into the Ivory Towers of Academia - Josh Sternberg - Technolog... - 0 views

www.theatlantic.com/...244483

PhD Disruption Academia rheingold

shared by Alex Grech on 11 Oct 11 - No Cached
  • If you took a soldier from a thousand years ago and put them on a battlefield, they'd be dead,"
  • "If you took a doctor from a thousand years ago and put them in a modern surgical theater, they would have no idea what to do. Take a professor from a thousand years ago and put them in a modern classroom, they would know where to stand and what to do."
  • So they went back to school to learn how to create Facebook campaigns, how to incorporate SEO best-practices, how to blog, and how to create social media strategies.
  • ...17 more annotations...
  • But as social interactions and technologies mature, there has been a swing in the pendulum. Professors are now approaching the teaching of social media from a pedagogical perspective, as much as a practical one.
  • the theories behind social media: why do things go viral, the social theories of how people act and how they communicate to a network, or one person at a time, and why do certain tools work they way they do for us
  • Instead of understanding social media as products, students are encouraged to treat status updates as part of a larger information ecosystem.
  • With social media being a pervasive, if not invasive, aspect of our lives, it makes perfect sense for the Ivory Tower to embrace social media from a theoretical perspective to help students understand the technology and its effect on their daily lives, as well as the epistemological question of "how do we know what we know?"
  • The medium is relatively new enough that there's no canon shaping social media, just conceptual frameworks for looking at the effects of social media on students' lives and communities and on society as a whole. The task of academics is to give students a vocabulary to understand these perspectives, tools to make sense of the theoretical discussions and think critically about social media.
  • "I don't think you have the credibility of doing research, of writing about, unless you get to really know that culture. And the best way of knowing the culture is to actually be immersed in it."
  • "no positive incentives for innovating in pedagogy."
  • Rheingold puts it,
  • Underpinning a disdain for social media in higher education is the assumption that incoming students already have an inherent aptitude for new technologies
  • Terms like "digital native" (those born during or after the introduction of digital technology -- computer, Internet, etc. -- and have an assumed greater understanding of how technology works because they've been using digital technology their entire lives) and "digital immigrant" (those born before this introduction and have had to adapt and adopt the technology at a later point in life) have been bandied around by experts and marketers as ways of classifying and differentiating between generations, and, more importantly, the expectations of those who fall into either category.
  • it has stopped educators from teaching what they need to teach. It has scared educators into thinking students know more than us. God forbid we learn something from our students. And, so, we assumed these kids already know, and we don't teach them. And we expect them to know things and we grade them; we evaluate them; we hire them based on what we think, we assume, they know. And they don't. How would you know this stuff if no one ever bothered to point it out to you that this is something you should be learning, because everyone assumes you already know?"
  • the lack of critical literacy.
  • ce students of the Digital Age have not had to acclimate to this sweeping change from analog to digi
  • al and are assumed to possess some innate technological knowledge based solely on the year they were born, they don't necessarily have to acclimate to the sheer velocity of recent innovations.
  • "We have on our hands the last generation of educators who do remember life before these tools, and so therefore, we have an opportunity to teach some critical literacy that these students may not get otherwise; this generation may not get otherwise
  • Rheingold puts the onus on the students to learn not just from him, but from each other. Instructors can serve as a facilitator, but the student has to want to be there, process that information, and use that information in a productive way.
  • "The issues around social media -- community, identity, presentation of self, social capital, public sphere, collective action; a lot of important topics from other disciplines -- aren't really being raised in academia," said Rheingold. "They ought to be because these topics, not only academically, in terms of the shifts in media and literacy that they're triggering in the world, are where the students live and work."
Charles van der Haegen

The Saguaro Seminar: Civic Engagement in America - 0 views

www.hks.harvard.edu/...aboutus.htm

civic engagement USA putnam social capital networks community bettertogether

shared by Charles van der Haegen on 08 May 11 - No Cached
  • Charles van der Haegen on 08 May 11
     
    "THE SAGUARO SEMINAR: CIVIC ENGAGEMENT IN AMERICA is an initiative of Professor Robert D. Putnam at John F. Kennedy School of Government at Harvard University focused on the study of "social capital" (the value of social networks) and community engagement. Our eponymous seminar from 1995-2000 involved 30 talented scholars and practitioners from across America (including then civil-rights-lawyer Barack Obama) in developing strategies for increasing American civic engagement and led to the bettertogether report. "Bettertogether" the final report of the Saguaro Seminar is now available at www.BetterTogether.org The Seminar participants were a diverse, exceptional group of 33 thinkers and doers, including articulate leaders from all parts of the country - from coast to coast, from small town and suburb to the inner city - and from all walks of life - from government officials to religious leaders, from labor union activists to high-tech and business executives, from elected officials to street workers. All participants demonstrate a deep commitment to improving the infrastructure of national civic life. These twenty-five practitioners and eight academic thinkers met for two-day sessions through late-1999 to develop a handful of practical strategies with national applicability for increasing Americans' connections with one another. "
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