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As it turns out, I don't have the convergence book, so I figured I make a retro post on a book I missed earlier in the semester. *Sorry*.
To make up for my sins, I'll also post the link to a blog site I'm working my way through which may or may not be pertinent to the class. What it is though is funny (in a very cynical sarcastic sense...so beware).
http://stuffwhitepeoplelike.wordpress.com/full-list-of-stuff-white-people-like/
*********Legitimate blog post starts here**********
The White Hand
In previous blog entries, I have lamented the villification of the white male, and I am not currently retracting that theory of all blame being somewhat unfairly placed on white males as devious individuals out to maintain and strengthen where they can a societal power structure that caters and favours them.
I did agree though with a number of Michelle White's observations. I had never noticed the white hand, in the sense that it was white and didn't need to be. I noticed, for sure, that women were a selling point in many advertisements, but I hadn't notice that many of these commercials also pass along a message of the female as being uninterested and possibly incapable of using technology.
In chapter 1, the "entering in" phenomenon in internet and computer settings, is something I have clearly experienced, especially since I play computer games, I have a complete Yahoo account (Yahoo wallet et al) and I have used and prefer technology that brings me closer to the object on the screen while blurring out the fact that this is somewhat "artificial" or simulated. What I haven't noticed nor can I comprehend, is the extent to which these notions of image and identity she mentions affect me.
Lastly in defense of the white man, I will say though that advertisers are constrained (maybe that's not the right word) by the theory or goal to play to your widest and most affluent audience, otherwise they may stand to not make money. Not that this is actually a good defense, but it does lean to towards there being other motivations apart from maintaining dominance.
The main argument in this book is that “can we describe internet studies as a field or discipline” As I read through the introduction, I remembered the times we discussed the identity crisis in information systems (IS) discipline. Some similarities that I recognized between IS and the potential Internet studies disciplines are:
From my perspective, a discipline leads to profession which has three identifying characteristics: Exclusive education, self regulation, and competitive entrance (McConnell, 2005). Exclusive education requires an extensive education and mastery in a “specialized area”. In this book, it seems to me that each particular essay focuses on specialized area such as government, business, or gender. For instance, I found the following conference on the Internet related to this topic.
Critical Cyberculture Studies: Mapping an Evolving Discipline April 26-27, University of Maryland
Session One: Political Action in Cyberspace
Session Two: Theoretical Cyberspace
Session Three: Ordinary and Extraordinary Cyborgs
Session Four: Different Literacies
Session Five: Cyborg Bodies
Session Six: Hegemonic Notes
Session Seven: Painting With Pixels
Session Eight: Agency and Artifice in Cyberspace
Session Nine: The Business of the Web
Session Ten: Identity Technologies
Session Eleven: Divides
Session Twelve: Cyberculture Defined
Session Thirteen: Publishing in a Virtual Field (Roundtable)
Session Fourteen: Talking Online
References
Avison, D., Lau, F., Myers, M., and Nielsen, P. A. Action Research Association for Computing Machinery. Communications of the ACM. 42, 1, 1999
McCoccell, S. Professional Software Development.Pearson Education, Inc Boston, MA (2005).
Source: Hiltz, S. R. Building Learning Communities in Online Courses, IADIS International Conference, Web Based Communities 2005, Algarve, Portugal
The Virtual Barrio @ the Other FrontierThis essay talks about the author’s Latino identity and how it influenced his understanding of the technology. From my perspective, this is the most fun article that we have read this semester even though there were deep implications behind it. I like to point two things that I found interesting in this article. The first one is the author’s following point of view regarding to digital technology:” I don’t quite understand them, yet I am seduced by them” This sentence I think pretty much explains teenagers’ attitude towards MYSPACE. If they fully understand all implications of the MYSPACE perhaps they will be less likely to use it. Along in this line, a recent paper I read ( I can’t remember the author) focused on the relationship among mental model, trust, and security. This paper basically said that an incomplete mental model regarding to security could lead to trust on a social networking site.
My second point is on “politically neutral/raceless/genderless territory”. We have discussed this issue a little bit in our earlier classes. Would this really provide an equal access and unlimited possibilities of participation interaction and belonging to an individual?
A Disappearance of CommunityThis is a difficult read and it made me question what virtual reality is and what is its influence on virtual community. A reason for this besides “where are we?”, is that the author never did actually defined the term. At a high level, I think this essay makes an analysis of the first gulf war while considering AIDS, national budget, feminism etc. My main criticism is “how does the title fit to the essay? When I fist saw the title, I thought the essay would be on elements that make forming a community difficult in the online world. Also, I did not understand the author’s position in the essay. What is the author’s point in this article?
Internet & community {{video:http://www.youtube.com/v/lbQAAbKDsVs&hl=en@@425x355}}
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SecondLife on BBC
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Since I want to get my blog posted before class begins, I think I will start with Rheingold’s article, The Virtual Community.
In the opening pages of the Rheingold article, Rheingold discusses the virtual community he belongs to, WELL, as being grounded in real life. However, it is in fact more so, since he meets the people he interacts with online in real situations. Much of the research I have been conducting over the past couple of years has been grounded in building virtual community at CGU. Since many users already have interactions around the campus, this too would be a hybrid model where the online environment (Claremont Conversation Online) fosters greater face-to-face and virtual collaboration.
Like many social applications today, Facebook is looking to bridge this gap between the physical and virtual. When a user logs into Facebook, they can immediately set their status “What are you doing right now” to be whatever the user wants. Some users put something provocative that represents neither a virtual nor physical state such as “Brian is contemplating the Big Bang”, while others place themselves in an actual physical setting, “Brian is hanging out at Star Bucks.”
Over the past couple of years I have encountered a lot of creative research into this phenomenon. One of the cooler projects is being done @ NJIT where 500 (I think) students are outfitted with RFID. When they start up their mobile applications (i.e. social networking tools), their status is updated immediately. Although I’m not exactly sure if it’s the wave of the future, I am definitely interested in finding out more about the project and how students ‘TAM’ with the idea. In any case, it beats another Second Life study.
Lastly, as an interesting fact, according to Wikipedia Craig Newmark started his original Craigslist mailings through WELL.
I found Avital Ronell's article really hard to read, as she weaved in and out from plain speech to metaphor, and seemed at some points to hop from topic to topic, all under a proposed topic of the effects of VR. Despite this however, I remained convinced that she had something pertinent and possibly quite wise to say.
I did pick up on a main point of hers on the sterilizing of war and hence the disconnect created between not just the public and what was occuring but even between the actual soldiers and the reality of their work. She also made the bold move of terming what America was doing in the Gulf war as Fascist and even implied that "Desert Storm" was reminiscent of Nazi philosophy.
“In his essay entitled “Our History,” French philosopher Jean-Luc Nancy has argued that an “ideology must be called ‘fascist’ in the general sense in which themes of spiritual and national regeneration, of the vigorous recovery of health through firmness and discipline, correspond to a fascist or fascistic vision of things.” What this means basically is that in the name of symbolic health, a unity of world that sees its image in wholesomeness and the project of renewal, we have waged war on what was repeatedly represented as degenerate, sickly, something that carried the threat of contagion. In this regard, America has been carrying out its newly transcendentalized project of killing the unwell, the contaminated. The enemy is imagined as being disorderly, inefficient, tactically illiterate, dysfunctional; and to a certain degree the projected solution, cybernetics, promises to overcome such instabilities.
Based on our readings, it seems to me that there is an online utopia which offers perhaps liberation from the restrictive characteristics of our bodies such as race, ethnicity, identity, gender, and age. This utopia in the “We’re Teen, We’re Queen, and We' Got Email” article allowed teens an escape from the real world. In this context, Nakamura takes a different approach and focuses on two topics: Race and identity tourism. From race perspective, this is the first book I read on racism in cyberspace. Based on Nakamura, race matters in cyberspace and we form and manage our race through our online interactions. For instance, finding the color you like rather than ethnic identity. Among the chapters, I found chapter 3 most interesting due to reference to popular movies such as the Matrix. I think it would be interesting if the author included the following dialogue between Neo and Trinity.
Neo: The Trinity?… Jesus, I thought you were a man.
Trinity: Most men do.
In Nakamura’s study of the Matrix movie, the analysis of the character Cypher was interesting because the author stated that “the only white man on the crew betrays the humans precisely because he wants to jump the ship of multiculturalism and reclaim his possessive investment of whiteness." (p. 78). But wasn’t there another white man(Apoc)?
At a high level, I think the author makes good observations of the Internet because it seems that the utopian vision was more valid before the dot com bubble.However, Nakamura tries to set a more realistic view.
I found myself being quite skeptical about a lot of what Lisa Nakamura wrote. I found her self-assessment of being paranoid as probably not being too far-off. Also I thought she was guilty of in some cases only providing one example and making it seem as if this was just the tip of an iceberg, rather than an anomaly of ice in an otherwise warm environs.
One thing (an analogy) though helped me to begin to with a more open mind read her work (I'm far from finished). My roomate is from Dubai (he's in fact Indian) while I am from Jamaica. I moved into the apartment we live in, about 3 weeks ahead of him. And in that time, I setup and designed the apartment (exception being his room) as I saw fit. It later occurred to me that being the seond one there, his input was relegated to minor adjustments, as opposed to the general design which I was responsible for.
Lisa (if I may be so familiar as to call her by first name only) makes this point as well. The internet's design in large part was done by the well-off in this country and certainly not by poor 3rd world citizens of Jamaica. As a consequence, the inherent worldview of these designers (which I do agree is quite homogenous given their similar backgrounds) is probably inlaid online. At least as much as my apartment bears more semblance to a Jamaican home rather than one from India/Dubai.
A Rape in Cyberspace
This article explains a rape event and its outcomes in a multiplayer computer game (LambdaMOO). In this game, a user (Mr. Bunge) performs a rape through a program called voodoo doll. This program allowed Mr. Bunge’s actions to be falsely attributed to other users within LambdaMOO. In this context, the author makes one to think about the relationship between real and virtual life. Although I am not familiar with multiplayer online games, to an extent this essay reminded me the sock puppet and meat puppet behaviors that take place in the virtual world. Sock puppet means using an online identity for deception purposes. Meat puppet refers to the situations in which a user tries to depreciate other users’ contributions in an online community. Furthermore, meat puppet could also be used to create a buzz or public interest in certain area. When a sock puppet or meat puppet activity is defined in a Wiki content, it is responsibility of the Wiki administrator to ban the user through his or her IP address because Wiki keeps a record of each user’s IP address.
Finally, I think this essay in a way relates to unanticipated consequences of technology that we have discussed before because it appears that users and programmers did not anticipate a rape event in this multiplayer game. Therefore, they had a meeting to decide what action to take.
Women and Children First:
The main assumption in this article is that gender roles which are reproduced in cyberspace could be used to facilitate regulation in this environment (frontier). Among the author’s arguments, I am interested in the one that she focuses on the public perception of online social relationships. In one of her statements she says that “women and children are victimized in conditions of freedom”. In this context, she says that when we introduce women and children into a frontier we need to implement certain laws to protect women and children within this frontier. In a way, this is similar to justifying the actions that was happened in the previous essay (the meeting to decide what to do for rape). In one our older discussions, we talked about how the virtual world (even though its limitless potentials) resembles the real world (designing jeans in jean factory in second life). Hence, there should be regulations in the virtual world.
We’re Teen, We’re Queer, and We’ve Got Email
This essay talks about how the virtual world allows teens an escape from the real world. For instance, the example given in the essay was a gay teen in Iowa does not need to be bounded by the norms on Iowa in an America Online gay chatroom. I think the best example of this argument is the success of myspace. However, I believe that “the escape” is like a double edged sword. On one site, a teenager can say things that he or she can not say things in the cyberspace that he or she could not do in the real world. On the other side, malicious intended people may also perform things that they could not do in the real world such as child molestation. This is where the regulation that Miller emphasizes gets into the picture because as Miller said “women and children are victimized in conditions of freedom”.
Race In/For Cyberspace:
“On the Internet, nobody knows you’re a dog !” Among the essays I have read so far, this is my favorite because in a way it relates to the research papers that I have read. One main criticism for the Internet is that, it is missing real world elements that help us to express ourselves such as tone of voice or facial impressions. In this context, users try to represent themselves through a keyboard and a mouse. Hence, bad intentioned users can easily develop fake identities (sock puppets) for deceptive purposes. From LambdaMOO perspective, this essay made me to question the person I am interacting with in an online game. For instance, is it possible to identify the real identity of a character in an online game? I wonder the extent to which identity issues anticipated when online games and other social tool were first developed. If users are not interested in developing a sense of community, they may not be interested in identification verification. However, if they want to build a sense of community with close friendship they may want a trust indicator.
Who Am We?
In this essay, I like the emphasis on how the Internet changes our way of thinking and the way we form our communities. The author considers computer screens as a location for various purposes. In this context, the author states that computer screens allow us to cycle through cyberspace and real life. Hence, Turkle argues that the computer screen allows one to play multiple roles at the same time rather than playing different roles in different settings at different times. To support this argument, the author says real life itself is just one more window. In a way, I appreciate the great vision that we have been reading on implications of computers on social and intellectual aspects of my life. But, the windows term and playing multiple roles at the same time kind of reminded me the kid who wanted to watch 10 different channels at the same time in the Back to The Future Movie. I do not share this vision because I personally would like to have a few maybe one window at a time and perform the activity on the window great rather than doing poor activity on 10 different windows.
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The term Cyborg was first coined in 1960 when Manfred Clynes and Nathan Kline used it in an article about the advantages of self-regulating human-machine systems in outer space (Wikipedia 2008). Although modern government, medicine and electronics geeks have tried their heart out to create cyborgs, they largely remain a science fiction fantasy. In A Cyborg Manifesto, Haraway states (1985), “The cyborg is a matter of fiction and lived experience that changes what counts as women’s experience in the late 20th century.” Haraway declares cyborgs as a creature of social reality as well as a creature of fiction. She uses the metaphor of the fusing of machine and organisms in a cyborg to explain how fundamental contradictions in feminist theory and identity should be fused.
Additionally, Haraway makes the argument that women, like cyborgs, do not require a stable, essentialist identity, and feminists should consider creating coalitions based on "affinity" instead of identity. Furthermore, Haraway refers to the cyborg in order to challenge feminists to engage in a politics beyond naturalism and essentialisms.
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References
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