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09 Oct 09

BBC - Digital Revolution Blog: Rushes Sequences - Howard Rheingold interview - USA (Video)

Video: Howard Rheingold is a writer, teacher and commentator on modern communications technologies, such as the web, and originator of the term 'virtual community'.

This is a sequence from Digital Revolution presenter Aleks Krotoski's interview with Howard as part of programme one's filming in the USA.

www.bbc.co.uk/...title.shtml - Preview

rheingold video online_community social_media community

05 Oct 09

An Introduction to Networks in the Global Village

Why does a debate about whether community exists persist, when the reality of community pervades our existence? Remember the timeless British music hall lament: "Things ain't wot they used to be"? Contemporary urbanites perversely flatter themselves by remarking how well they are coping with stressful modern times in contrast to the easy life their ancestors led. They look back to bygone, supposedly golden days when they are sure that their ancestors — twenty, one hundred, three hundred years ago — led charmed lives, basking in the warmth of true solidary community. I suspect that at all times, most people have feared that communities had fallen apart around them, with loneliness and alienation leading to a war of all against all.

www.chass.utoronto.ca/...in.htm - Preview

networks community social_networks sociology

Why does a debate about whether community exists persist, when the reality of community
pervades our existence? Remember the timeless British music hall lament: "Things
ain't wot they used to be"? Contemporary urbanites perversely flatter themselves by
remarking how well they are coping with stressful modern times in contrast to the easy
life their ancestors led. They look back to bygone, supposedly golden days when they are
sure that their ancestors — twenty, one hundred, three hundred years ago — led
charmed lives, basking in the warmth of true solidary community. I suspect that at all
times, most people have feared that communities had fallen apart around them, with
loneliness and alienation leading to a war of all against all.
there is nostalgia for the perfect pastoral past that never was
45 more annotations...
- Community has never been lost. Yet since the Industrial Revolution, most
  people have believed that large-scale technological and social changes had destroyed
  community in the developed world and were well on their way to killing it in developing
  countries. Policymakers and pundits echoed and reinforced this belief, and until a
  generation ago, most social scientists agreed with them.
  
  Wherever they have looked, researchers have found thriving communities.
  This is so well documented that there is no longer any scholarly need to demonstrate that
  community ties exist everywhere, although the alarmed public, politicians and pundits need
  to be constantly reassured and re-educated. But there is a pressing need to understand
  what kinds of community flourish, what communities do — and do not do — for
  people, and how communities operate in different social systems.
- The basic question about the nature of community — which I call The Community
  Question — is how large-scale divisions of labor affect — and are affected
  by — smaller-scale community of kith and kin? Thus the Community Question inherently
  has two parts depending on which causal direction you look:
- How does the structure of large-scale social systems affect the composition, structure
  and contents of interpersonal relations within them?
- How does the nature of community networks affect the nature of the large-scale social
  systems in which they are embedded? T
- Mark Granovetter’s "strength of
  weak ties" argument (1972, 1983, 1995) has shown how weak community ties integrate
  social systems by linking heterogeneous groups of people;
- On the one hand, analysts feared the negative consequences of the large-scale changes.
  The keynote was set by Ferdinand Tönnies (1887) who claimed there were fundamental
  differences between the communally-organized societies of yesteryear (which he called gemeinschaft)
  and the contractually-organized societies (gesellschaft) associated with the coming
  of the Industrial Revolution. Tönnies asserted that communally-organized societies,
  supposedly characteristic of rural areas and underdeveloped societies, would have
  densely-interconnected social relationships composed principally of neighbors and kin. By
  contrast, he asserted that contractually-organized societies, supposedly characteristic of
  industrial cities, would have more sparsely-knit relationships composed principally of
  ties between friends and acquaintances, rather than relatives or neighbors. He believed
  that the lack of cohesion in such gesellschaft societies was leading to
  specialized, contractual exchanges replacing communally-enforced norms of mutual support.
- Thus the
  loss of community was a centerpiece of Karl Marx’s (1852) and Friedrich Engels'
  (1885) communist analyses, asserting that industrial capitalism had created new types of
  interpersonal exploitation that drove people apart. Capitalism had alienated workers not
  only from their work but from each other. By contrast, although sociologist Max Weber
  (1946, 1958) extolled modern rationality, he also feared that bureaucratization and
  urbanization were weakening communal bonds and traditional authority. Sociologist Émile
  Durkheim (1897) feared that the loss of solidarity had weakened communal support and
  fostered social pathology. A generation later, sociologist Georg Simmel celebrated urban
  liberation but also worried that the new individualism would lead to superficial
  relationships (1922).
- On the other hand, many of the same commentators noted that the large-scale
  reorganization of production had created new opportunities for community relations. Thus
  Marx acknowledged that industrialization had reduced poverty and Engels realized that
  working-class home ownership would heighten local communal bonds. Weber argued that
  bureaucracy and urbanization would liberate many from the traditional, stultifying bases
  of community, and Durkheim (1893) argued that the new complex divisions of labor were
  binding people together in networks of interdependent "organic solidarity".
- In confronting their own society, many Americans decried the loss of solidary
  communities of family, kin and neighbors, bound by custom and tradition. Their
  analyses reflected the continuing American tension between individualism and
  communalism originally put forward by the influential historian, Frederick Jackson
  Turner. Focusing on the populace’s march westward to settle the supposedly-empty
  frontier, Turner argued (1893) that constant movement left little room for community
  to develop.
- the strong association between the appearance of
  industrialization, bureaucratization, urbanization, capitalism, socialism and new
  transportation and communication technologies has made it difficult to tease out the
  ultimate cause
- Ambivalence about the consequences of large-scale changes has continued
  through the twentieth century, with scholars and pundits asking if things have, in fact,
  fallen apart. Unfortunately, the fundamental concerns of the Community Question have
  become confounded in many analyses with narrower issue
- Definitions of community have usually included three
  ingredients:
  
  a. Interpersonal networks that provide sociability, social support and
  social capital to their members;
  
  b. Residence in a common locality, such as a village or neighborhood;
  
  c. Solidary sentiments and activities (see Hillery 1955).
- With hindsight, postwar fears about the "loss of community" came in part from
  the same sources as some Americans fearing evil creatures from outer space and U.S.
  Senator Joe McCarthy's searching for Reds under the bed. The fearful saw alien forces
  believed that the Frankensteinian "machine in the garden" (Marx 1964) had run amok and destroyed traditional communities. Beneath the jingoistic
  celebration of small-town virtues lurked the fear that people were inherently evil: ready
  to rob, rape, pillage and turn atheistically communist when communal bonds were loosened.
- By the 1960s, urban scholars were using ethnographic and survey techniques to show that
  community had survived the major transformations of the Industrial Revolution. Both
  fieldwork and survey research showed that neighborhood and kinship relations continue to
  be abundant and strong. Large institutions have neither smashed nor withered communal
  relations. To the contrary: the larger and more inflexible the institutions, the more
  people seem to depend on their informal ties to deal with them.
- The developing body of research has shown that communities while may have changed in
  response to the pressures, opportunities and constraints of large-scale forces, they have
  not withered away.
- In saying that communities are not as local as they used to be, analysts must avoid
  committing the pastoralist fallacy of thinking that contemporary cities and suburbs are
  inferior to the villages or pestilent cities of yesteryear, with their pestilence, crime
  and insecurity
- By looking for community in localities and
  not in networks, analysts had focused on local phenomena and stability rather than on long
  distances and mobility.
- The authors in this book examine the Community Question from
  a network analytic perspective. Social network analysis provides a useful way
  to study community without presuming that it is confined to a local area. The
  essence of social network analysis is its focus on social relations and social
  structures - wherever they may be located and whoever they may be with. Social
  network analysis does not assume that the world is always composed of normatively-guided
  individuals aggregated into bounded groups or areas. Rather,
  it starts with a set of network members (sometimes called nodes)
  and a set of ties that connect some or all nodes (Wasserman and Faust
  1993).⁷ Social network analysis conceives
  of social structure as the patterned organization of these network members and
  their relationships (Wellman 1988b). The utility of the network approach is
  that it does not take as its starting point putative neighborhood solidarities
  nor does it seek primarily to find and explain the persistence (or absence)
  of solidary sentiments. Thus the network approach attempts to avoid individual-level
  research perspectives, with their inherently social psychological explanatory
  bases that see internalized attitudes as determining community relations.
- The network approach allows analysts to go looking for social relationships that
  transcend groups or localities. A group is only a special type of social network, one that
  is densely-knit (most people are directly connected) and tightly-bounded
  (most relations stay within the same set of people
- Social network analysis
- offers three
  advantages:
- It avoids the assumption that people necessarily interact in
  neighborhoods, kinship groups or other bounded solidarities.
- Its ability to study linkages at all scales, ranging from interpersonal
  relations to world systems, facilitates the analytic linkage of everyday lives with
  large-scale social change.
- Its established body of techniques, both qualitative and quantitative,
  for discovering, describing and analyzing
- Except in situations of ethnic or racial segregation (e.g.,
  Lee and Campbell’s chapter), contemporary Western communities are rarely
  tightly-bounded, densely-knit groups of broadly-based ties. They are usually
  loosely-bounded, sparsely-knit, ramifying networks of specialized ties. Therefore,
  analysts should be able to find community wherever it exists: in neighborhoods, in family
  solidarities, or in networks that reach farther out and include many friends and
  acquaintances
- There are two ways to look at community networks (or at any social networks, for that
  matter): as whole networks or as personal communities.
- 3. Communities Have Moved Out of Neighborhoods to be Dispersed
  Networks that Continue to be Supportive and Sociable.
- Analysts can have simultaneous views of the social system as a whole and of
  the parts that make up the system.
- As well as contemporary communities being fragmentary, sparsely-knit
  and loosely-bounded, they are rarely local groupings of neighbors and kin
- Rather than showing the universe
  as it is viewed by an outside observer, personal network studies provide Ptolemaic
  views of networks as they may be viewed by the individuals at their centers:
  the world we each see revolving around us. Figure 1, for example, shows the significant interpersonal ties of
  a typical North American.⁹
- 4. Private Intimacy has Replaced Public Sociability.
- By framing analyses in network analytic terms, researchers have been able to show that
  the fears of a former generation about the loss of community were incorrect. Community,
  network analysts argue, has rarely disappeared from societies. It has been transformed.
  Community network analyses — including those represented in this book — have
  shown the continuing abundance and vitality of interpersonal relationships even as they
  have been affected by capitalism, socialism, urbanization, industrialization,
  bureaucratization, and new transportation and communication technology. New forms of
  community have come into being to replace older ones. The demonstration of the
  pervasiveness and importance of personal communities has rebutted contentions that
  large-scale social transformations have produced widespread social isolation in an
  alienated "mass society" (e.g., Kornhauser 1959). If
  analysts focus on social ties and systems of informal resource exchange than on people
  living in neighborhoods and villages, community can be seen. The discovery that most
  community ties extend well beyond the neighborhood and the village has redressed the
  common tendency to identify communities with neighborhoods. In the Western world and
- This shift in perspective from neighborhood community to community network allows
  analysts to examine the extent to which large-scale social changes have created new forms
  of association and altered traditional kinship and neighboring structures. It leaves open
  the extent to which community ties are intimate, frequent or broadly based. It facilitates
  the linkage of community networks with analyses of other social systems: in the household,
  at work, with voluntary organizations, or with bureaucratic institutions.
- 1. Community Ties are Narrow, Specialized Relationships, not
  Broadly Supportive.
- most community ties are specialized, with community network members usually
  supplying only a few kinds of social support
- The specialized provision of support in communities means that people must maintain
  differentiated portfolios of ties to obtain a variety of resources. They can no longer
  assume that any or all of their relationships will help them, no matter what is the
  problem. In market terms, people must shop at specialized boutiques for needed resources
  instead of casually dropping in at a general store. Like boutique shoppers, people who
  only have a few network members supplying one kind of support have insecure sources of
  supply. If the relationship ends — if the boutique closes — the su
- 2. People are Not Wrapped Up in Traditional Densely-Knit,
  Tightly-Bounded Communities But are Manuevering in Sparsely-Knit, Loosely-Bounded,
  Frequently-Changing Networks.
- Dense knit and tight boundaries make it easy for communities to control
  their members and coordinate their behavior, whether this be supplying aid to those in
  distress or punishing those who transgress (see Lee and Campbell’s and
  Espinoza’s chapters).
  
  In reality, personal communities are usually sparsely knit and loosely bounded
- The complex and specialized nature of personal communities means that these are
  fragmented networks. People must actively maintain each supportive relationship rather
  than relying on solidary communities to do their maintenance work
- It is not that people's communities are disintegrating, but that they are in flux.
- Rather than operating out of public neighborhood spaces, contemporary communities
  usually operate out of private homes. Yet until well into this century, men customarily
  gathered in communal, quasi-public milieus, such as pubs, cafes, parks and village greens.
  Take for example this description of eighteenth century Paris:
  
  The whole neighborhood overflowed into the street from nearby houses,
  workshops, shops and taverns. Around every inhabitant a quartier took on its shape,
  made up of daily contacts and changing reputations. Individuals worked round the corner
  from where they lived. (Roche 1981, p. 246)
  
  More accessible than private homes, such places drew their clienteles from fluid
  networks of regular habitues. Men could drop into such places to talk and to escape
  domestic boredom. The high density of the city meant that they were likely to find others
  to talk with. This density, combined with the permeability of the public spaces, provided
  many opportunities for chance encounters with friends of their friends, and to form new
  bonds.
  
  Although the men generally went out to enjoy themselves, they also used these public
  communities to organize politically, to accomplish collective tasks, and to deal with
  larger organizations. In colonial New England, "neighbors assumed not only the right
  but the duty to supervise one another's lives" (Wall 1990).
  This public community was largely a man's game. A woman who went alone to a Parisian wine
  shop risked being mistaken for a prostitute (Garrioch 1986).
  
  Community has moved inside now, into private homes. The separation of
  work from residential localities means that co-workers commute from different
  neighborhoods and no longer come home from work in solidary sociable groups. While men now
  spend more time at home instead of at bars or cafes, the high percentage of women engaged
  in paid work outside their homes means that women spend less time at home. Thus husbands
  and wives are now apt to be at home when both are available to each other. They stay home
  too, for they are in no mood to go out and socialize after their weary trip home from
  work. In any event, zoning regulations in North America often place commercial areas for
  recreation far from home. Domestic pursuits dominate, with husbands and wives spending
  evenings and weekends together instead of the men going off to pubs and street corners,
  and few women being home during the day. Workaholics bring their computer disks home;
  couch potatoes rent videos.
- Public spaces have become residual places to pass through or
  to shop in. Rather than participating in clubs or organizations, when they do
  go out, North Americans usually go out alone, in couples or in small, informal
  groups
- 5. Communities have become Domesticated and Feminized
  
  Home is now the base for relationships that are more voluntary and selective than the
  public communities of the past. Despite the importance of neighborhood ties portrayed in
  Lee and Campbell’s and Espinoza’s chapter, only a minority of community ties in
  the Western world operates in the public contexts of the neighborhood, formal
  organizations or work. Community networks now contain high proportions of people who enjoy
  each other and low proportions of people who are forced to interact with each other
  because they are juxtaposed in the same neighborhood, kinship group, organization or
  workplace (Feld 1981). Friends and relatives get together as small
  sets of singles or couples, but rarely as communal groups (Wellman 1992b). This voluntary selectivity means that communities have become homogeneous
  networks of people with similar attitudes and life-styles. Wellman and Gulia’s surfer
  chapter suggests that the proliferation of computer-mediated communication will only
  accelerate this trend.
- Thus the privatization and domestication of relationships have transformed the nature
  of community. The domesticated community ties interact in small groups in private homes
  rather than in larger groups in public spaces. This makes it more difficult for people to
  form new community ties with friends of their friends, and it focuses the concerns of
  relationships on dealing with household problems
- In the bad old days, before the 1960s, people feared that community had
  disappeared.
  
  In the good old days of the 1960s and 1970s, people thought community
  was thriving naturally, as a combined group love-in and support-in.
  
  In the entrepreneurial days of present time, the product of a
  neo-conservative zeitgeist, people think that community flourishes only if they go
  out and pull its strings.
  
  But community is not a bad black hole, it is not a solidary, all-loving
  group, and it is probably not even a set of exchange freaks playing "let’s make
  a deal!"
  
  It is a network - nebulous, far-flung and sparsely-knit, but real and
  supportive.

01 Oct 09

Google Maps Mania: Building Communities on Google Maps

BuildingBulletins aims to replace traditional bulletin board classifieds that you might find in the lobby of any building. It wants to turn every building into its own social community. By using the site you can connect with the other people in your buildings and create social communities.

The site uses Google Maps to show the location of buildings already connected through BuildingBulletins. The map includes a search engine so you can find if your building has already been entered on the site. If not you can put it on the map yourself.

Selecting a building from the map will take you to that building's dedicated page where you can start or join discussions, plan meets or review the building. The dedicated page also has a Google Map which shows nearby points of interest.

googlemapsmania.blogspot.com/...ommunities-on-google-maps.html - Preview

mapping community

15 Aug 09

WeCommune

"A fast, easy and fun way to share resources and build community with the people in your world."

wecommune.com - Preview

community

10 Aug 09

Communities vs. Cliques, Scenes & Cults

Community is one of the most heavily used buzzwords in social media. The traditional dictionary lists multiple definitions… and colloquially it can mean very different things to different people. Groups that some people call an “amazing community” strike me as more of a clique or even a cult. Here’s my own personal taxonomy of terms for social groups:

socialmediarockstar.com/nities-vs-cliques-scenes-cults - Preview

community online_community social_media

30 Apr 09

MediaShift . Building the Ideal Community Information Hub | PBS

Problem: Where can people find the local information they need, whether it's about a school board meeting, a new construction project or a nearby robbery? Solution: A community hub, with all the information aggregated in one online source and pushed out via libraries, in-person meetings, community radio, small run print publications and cable access TV.

www.pbs.org/...munity-information-hub120.html - Preview

community media comm217 journalism digital_journalism

Problem: Where can people find the local information they need, whether it's about a school board meeting, a new construction project or a nearby robbery? Solution: A community hub, with all the information aggregated in one online source and pushed out via libraries, in-person meetings, community radio, small run print publications and cable access TV.
8 Steps to Build the Ideal Community Information Hub

1) Crack open government data and access.
7 more annotations...
- 2) Bring together all stake-holders in the community for face-to-face discussions.
- 3) Teach digital media literacy as a basic course for all. Bridge the digital divide.
- 4) Create an online hub that aggregates local information.
- 5) Boost community radio with local reports, roundtable discussions, deeper looks at issues.
- 6) Disseminate information with smaller run print publications.
- 7) Rethink public access TV with online hooks.
- 8) Make libraries an important real-world hub.

15 Apr 09

Rough Type: Nicholas Carr's Blog: Twitter dot dash

The great paradox of "social networking" is that it uses narcissism as the glue for "community." Being online means being alone, and being in an online community means being alone together. The community is purely symbolic, a pixellated simulation conjured up by software to feed the modern self's bottomless hunger. Hunger for what? For verification of its existence? No, not even that. For verification that it has a role to play. As I walk down the street with thin white cords hanging from my ears, as I look at the display of khakis in the window of the Gap, as I sit in a Starbucks sipping a chai served up by a barista, I can't quite bring myself to believe that I'm real. But if I send out to a theoretical audience of my peers 140 characters of text saying that I'm walking down the street, looking in a shop window, drinking tea, suddenly I become real. I have a voice. I exist, if only as a symbol speaking of symbols to other symbols.

www.roughtype.com/...the_telegraph_o.php - Preview

community twitter technology

Twitter is the telegraph of Narcissus. Not only are you the star of the show, but everything that happens to you, no matter how trifling, is a headline, a media event, a stop-the-presses bulletin. Quicksilver turns to amber.
A conflicted Kathy Sierra explains why Twitter is so addictive. Boiled down to a couple of tweets, it goes like this: using Twitter presents us with the possibility of a social reward, while not using it presents us with the possibility of a social penalty - and the possibility of a reward or penalty is a far more compelling motivator than the reality of a reward or penalty. Look at me! Look at me! Are you looking?
1 more annotations...
- The great paradox of "social networking" is that it uses narcissism as the glue for "community." Being online means being alone, and being in an online community means being alone together. The community is purely symbolic, a pixellated simulation conjured up by software to feed the modern self's bottomless hunger. Hunger for what? For verification of its existence? No, not even that. For verification that it has a role to play. As I walk down the street with thin white cords hanging from my ears, as I look at the display of khakis in the window of the Gap, as I sit in a Starbucks sipping a chai served up by a barista, I can't quite bring myself to believe that I'm real. But if I send out to a theoretical audience of my peers 140 characters of text saying that I'm walking down the street, looking in a shop window, drinking tea, suddenly I become real. I have a voice. I exist, if only as a symbol speaking of symbols to other symbols.

31 Mar 09

Full Circle Associates » Digital Habitats Community Orientation Spidergram Activity

A couple of people have asked me for more materials related to the Community Orientations Spidergram activity. I have embedded them into some slides now up … Digital Habitats Community Orientation Spidergram Activity.

www.fullcirc.com/...rientation-spidergram-activity - Preview

community online_facilitation

A couple of people have asked me for more materials related to the Community Orientations Spidergram activity. I have embedded them into some slides now up … Digital Habitats Community Orientation Spidergram Activity.

29 Mar 09

Kari Henley: Are Facebook Friends "Real" Friends?

Technically then, it really doesn't matter if you feel comforted by others online or feel nourished at church or connected at a company retreat; we all need varied experiences of friendship and community in our lives. I have written extensively about community and believe there is much to gnosh on here. What's behind the movement is essentially - we are starved for one another. That is why Facebook took off across the generations. We crave opportunities to see a friendly face and know the silly details of each others lives. It fills a void.

www.huffingtonpost.com/...ook-friends-real_b_180204.html - Preview

community literacy social_networks fac

Technically then, it really doesn't matter if you feel comforted by others online or feel nourished at church or connected at a company retreat; we all need varied experiences of friendship and community in our lives. I have written extensively about community and believe there is much to gnosh on here. What's behind the movement is essentially - we are starved for one another. That is why Facebook took off across the generations. We crave opportunities to see a friendly face and know the silly details of each others lives. It fills a void.
I believe most teens discussed last week deeply crave connection, and the cyber world is a tour de force of potential; with proper 'driving lessons' to guide them. Most of us 'grown ups' have not had time to develop close relationships in our lives. In fact, whenever I teach workshops and poll people as to who feels somewhat lonely in their lives, a majority raise their hands. I talk to people every day who lament they do not have a community in their lives, or a dedicated group of friends they feel they can count on to call when life is falling apart.
4 more annotations...
- Psychologists Wendi Gardner and Marilynn Brewer studied the ways people describe themselves and believe when you answer the question, "Who Am I?" The answer usually relates to the groups in our lives. (ie: I am a mother, a writer, etc.). They created three categories of Self: your physical, social, and collective Selves. Here's a few tips on how to find balance across the physical and cyber world:
- 1) Ground your 'Physical Self'-
- 2) Nurture you Social or Relational Self-
- 3) Develop our "Collective Self"

21 Feb 09

Neighborhoods - Mapping L.A. - Data Desk - Los Angeles Times

Times staffers map neighborhoods

projects.latimes.com/...neighborhoods - Preview

comm217 community mapping

Welcome to the Los Angeles Times' map of L.A.'s neighborhoods. So far, Times staffers have laid out 87 communities within the city
limits.
As you explore the neighborhoods, you can leave comments and even draw the boundaries as you see them.
For several weeks, we plan to listen as we finalize what will become The Times' standard for L.A. neighborhoods and the
basis for more interactive projects to come.

06 Feb 09

Green Maps Around the World | Green Map System

Welcome to Green Map System! With our award-winning universal icons and adaptable tools, we engage a locally-led global movement of mapmaking teams who chart their community's green living, natural, cultural and civic resources.

www.greenmap.org - Preview

comm217 collaboration mapping community

29 Jan 09

YouTube - The Commons

Video about the commons 3:46

www.youtube.com/watch - Preview

community commons

24 Jan 09

Home | 12seconds.tv (beta)

Like twitter for video

Sign up now! 12seconds is the FREE and easy way to share what you're doing with the people in your life with quick, simple video.

12seconds.tv - Preview

video mobile_devices community fun iphone

09 Jan 09

The Role of Civic Media in the 2008 U.S. Presidential Election | MIT World

Video: Jenkins discusses with an MIT Museum audience the proliferation of media platforms deployed in the recent presidential campaign. He likes the notion of “moving democracy from special event to a lifestyle,” and wonders if the on- and off-line networ

mitworld.mit.edu/625 - Preview

literacy smartmobs community civic_engagement

05 Jan 09

The Extraordinaries: About

The Extraordinaries turns spare time into social good by delivering volunteer opportunities, on-demand, to mobile phones, which can be performed on mobile phones in 20 minutes or less.

www.theextraordinaries.org/about.html - Preview

ict smartmobs mobile_devices community

03 Jan 09

CoP: Best Practices

Communities of practice develop around things that matter to people.

www.co-i-l.com/...lss.shtml - Preview

pedagogy online_community collaboration community

31 Dec 08

Twitter is my Village | Pistachio

For me, connecting on Twitter with someone I’ve just met in person is inviting them to live in “my village.” Follow-up won’t be limited to the “nice meeting you” email cul-de-sac. On Twitter, we’ll cross paths incidentally and without pressure. I may bump

pistachioconsulting.com/-village-to-understand-twitter - Preview

online_community twitter community social_media

26 Nov 08

Communities plan for a low-energy future | csmonitor.com

Transition Towns (or districts, or islands) designate places where local groups have organized to embrace the challenge of adapting to a low-oil economy. As the movement’s website (www.transitiontowns.org) states, it’s an experiment in grass-roots optimis

features.csmonitor.com/...s-plan-for-a-low-energy-future - Preview

future community social_capital

16 Nov 08

Sixteen Great Twitter Moments

I believe what makes Twitter so valuable are these moments of connectivity that simply aren’t possible through any other communications tool. I’ve had these “Twitter moments” and I set out to discover “Twitter moments” from others as well. What all the fo

mashable.com/...great-twitter-moments - Preview

twitter community

02 Sep 08

How to Save the World

Creating Natural Communities
The chart above is the one from my book Finding the Sweet Spot that describes the process of deciding what you were meant to do for a living. The more I think about Natural (Intentional) Communities, and why they're so hard to

blogs.salon.com/...01.html - Preview

community

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