socialtheory - Yule Heibel on Diigo

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Gin, Television, and Social Surplus - Here Comes Everybody

Transcript of speech Shirky gave at April 23/08 Web2.0 conference. For me, ineresting to think about in relation to cities, and how industrialization created anxiety about and problems relating to crowding ("slums"). Now, "here comes *everybody*" means that there's another wave of "crowding" or ...crowds, and it's interesting to think about how this might play out.

Tags: clay_shirky, history, socialmedia, socialcritique, socialtheory, web2.0 on 2008-09-19 and saved by70 people -All Annotations (3) -About

more fromwww.herecomeseverybody.org

The
transformation from rural to urban life was so sudden, and so
wrenching, that the only thing society could do to manage was to drink
itself into a stupor for a generation. The stories from that era
are amazing-- there were gin pushcarts working their way through the streets
of London.
The
transformation from rural to urban life was so sudden, and so
wrenching, that the only thing society could do to manage was to drink
itself into a stupor for a generation. The stories from that era
are amazing-- there were gin pushcarts working their way through the streets
of London.
And
it wasn't until society woke up from that collective bender that we
actually started to get the institutional structures that we
associate with the industrial revolution today. Things like public libraries and
museums, increasingly broad education for children, elected leaders--a lot of
things we like--didn't happen until having all of those people
together stopped seeming like a crisis and started seeming like an
asset.
It wasn't until people started thinking of this as a
vast civic surplus, one they could design for rather than just
dissipate, that we started to get what we think of now as an
industrial society.
The
transformation from rural to urban life was so sudden, and so
wrenching, that the only thing society could do to manage was to drink
itself into a stupor for a generation. The stories from that era
are amazing-- there were gin pushcarts working their way through the streets
of London.
And
it wasn't until society woke up from that collective bender that we
actually started to get the institutional structures that we
associate with the industrial revolution today. Things like public libraries and
museums, increasingly broad education for children, elected leaders--a lot of
things we like--didn't happen until having all of those people
together stopped seeming like a crisis and started seeming like an
asset.
It wasn't until people started thinking of this as a
vast civic surplus, one they could design for rather than just
dissipate, that we started to get what we think of now as an
industrial society.

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You can’t eat Whuffie (but it’s getting harder to eat without it) | ::HorsePigCow:: marketing uncommon

Tara Hunt wrote an interesting post on "whuffie" and what it means today. She also then broached the minefield of how (if) the whuffie factor gets monetized. The comments board is fascinating, and I also added my 2cents (actually, more like a $1.25 since I inflated those 2 cents into two too-long comments...).

I'm pretty sure my remarks are way too theoretical and esoteric, but they helped me make some connections and sort out a few things, so even if they're useless to others, I benefited. Not sure if that has anything to do with whuffie, but there you go...

Tags: horsepigcow, tara_hunt, blogs, whuffie, socialtheory, socialcritique, socialnetworks, comments on 2008-08-09 -All Annotations (0) -About

more fromwww.horsepigcow.com

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Night Life Reprogrammed - NYTimes.com

Everything is more intense in NYC, including the geek or nerd "party" scene (meet ups, tweet ups, "ignite" events, etc.). More people = more capital, in terms of creative energy and innovation. (And perhaps headaches... but that's another story...!)

Of course I'd love to figure out how to sustain a mini-version of this right here (Victoria). Vancouver works very hard at it -- but even in Vancouver (I'm told), it's the same people reappearing at the different events (i.e., nowhere near the critical mass of larger US metros). Part of the problem is enticing people to come out -- it's so easy to stay home, after all...

Tags: nyt, creative_class, geek, socialtheory, ignite, meet_ups on 2008-08-04 -All Annotations (0) -About

more fromwww.nytimes.com

These days many of the ideas are about producing and delivering video content.
Add Sticky Note
- - interesting, with "prediction" aspects...?
  posted by lampertina on 2008-08-04
16 speakers made PowerPoint presentations. Each was allowed 20 slides that auto-advanced after 15 seconds — five minutes total — a modified version of a format pioneered in Japan called “Pecha Kucha,” loosely translated as chitchat.
some are just attracted to a night life that involves actually talking to creative people doing exciting things, rather than heading out to clubs and bars that beat you into silence with their thundering rhythms.
“Instead of just going out to drink and be bored,” said Ilana Arazie, whose video blog, Downtown Diary, chronicles her love life, “you’re talking to interesting people who are starting companies and telling great stories.”
Now, young Internet entrepreneurs, some holdouts from the old days and a few members of the city’s creative class (and underclass) are engaged in a new type of party, which mashes together Silicon Alley 1.0’s camaraderie and optimism, meetup.com’s spontaneity and informality, Burning Man’s home-brewed creativity, and a technology conference’s devotion to unveiling ideas.
IgniteNYC was just one of 12 tech events listed that evening

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Computer says get a life – and we have | Simon Jenkins - Times Online

Simon Jenkins ponders the seeming paradox that while music cd/ record sales plummet and prices for individual recordings drop as well, live concerts sell out at premium prices. He ponders other, related phenomena, too -- readings by writers, lectures, live performances of any kind: all seem to get more attention (and MONEY) than the products themselves.

He concludes and argues that people are willing to pay for what they want, and what they want is the real, authentic thing (i.e., person), not another technologically mediated simulacrum.

Two things: one, if he's right, this has dire consequences for visual art, unless the visual arts want to devolved strictly into performance art; and two, for those of us who are terrified of public speaking/ public performances, this isn't comforting news. Some of us like the internet because it preserves our sanguinity (if that's a word).

Tags: socialcomputing, socialtheory, reality, face_time, business, art_reception, arts on 2008-07-20 -All Annotations (0) -About

more fromwww.timesonline.co.uk

Cathedrals are booming thanks to the fame of their architecture and choirs.
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- THIS I find very compelling, and something to think about. I worried earlier about visual art, and about how it can compete unless it wants to be "performance" art.
  
  But here's the deal: if the art is *housed* in a building that is practically a performance -- i.e., that attracts an audience by virtue of its famous architecture -- then the art can use that sort of "live" or "reality"-based popularity as its frame or as a stepping stone to access public consciousness.
  posted by lampertina on 2008-07-20
Lectures – surely the most archaic form of public entertainment – now cram the
London what’s-on schedules. Popular debating series such as IQ2 regularly
sell out at the Royal Geographical Society in Kensington.
Add Sticky Note
- Just as with music (and with the Pope, in the next paragraph below), these crowds are getting all this entertainment and experience for free. So where is the business model? (And I merely ask because Jenkins points out that the internet's making so many products *freely* available has wrecked a couple of older business models -- such as CD/ record sales.) So if "live" presence is an alternative to the internet's culture of "free," where is the business model if the crowds we're talking about still aren't paying? Or, in the case of music festivals, the organizers charge the crowds (who pay for tix), but don't make enough money to pay the performers? Hmmm?
  posted by lampertina on 2008-07-20
These are not financial extravaganzas and pay their performers little or
nothing, but they draw big crowds to socialise and meet, or at least hear,
celebrity performers. They generate turnover and employ people. The
musicians and writers who are their staple input will soon earn more from
live activity than from mass-produced versions of their work.
Add Sticky Note
- Ok, I do have a problem with this assessment: if these festivals aren't really making enough money even to pay the performers, what's in it for the performers? Elsewhere Jenkins suggests that performance will pay the bills, yet here he references festivals that draw on free talent. Will that talent make money "in the future" (how far off, anyway)? Is that something to bank on? It's quite a gamble, imo...
  posted by lampertina on 2008-07-20
The money is now being made in supplying a public craving not for technology
but for human experience. It lies in flesh and blood. Live is live.
where is the money being made?
For that’s where we should be”.
Futurology has a built-in distortion towards technological novelty, while
ignoring the continued appeal of what has gone before. It cannot recognise
what the historian David Edgerton of Imperial College has dubbed “the shock
of the old”. Our demands rarely change over time, only the way in which the
market supplies them.

I find this form of conservatism vastly encouraging. People like people. They
crave the immediacy of human contact and congregation. They want to see
those who inspire or excite them live, not digitised. And what they want,
they will pay for.
The reason why public figures such as Clinton and Tony Blair can command huge
sums for “personal appearances” is not that people are eager to hear their
wisdom. That is available on the web for free. The reason is that people pay
to be in the presence.
One demonstration of this phenomenon lies in the oldest form of human
communication, politics. In the early days of the internet in 1992, Ross
Perot, the Texan tycoon, claimed that he would transform democracy by
campaigning for the presidency on the web. Bill Clinton responded by
campaigning old style, from the back of a train.

Sixteen years later, Barack Obama and Hillary Clinton were still barnstorming
around every key state in their primary election battle. They knew that
people would not believe in them unless they were physically and visibly
present on their territory.

The difference of the internet to the campaign lay in sending messages and
raising money. If it supplanted anything it was other media such as the
letter post, radio and television. Obama’s online securing of $270m combined
the e-mail with computer banking to sensational effect. As with show
business, the internet supports live but is in no way a substitute for it.
Clicking a mouse can never beat pumping flesh.
when a poet’s work can be
instantly disseminated on the web, the only real income will in future come
from the gift book market and public recitals. The festival and lecture
circuit, well exploited by retired politicians, may yet be many a writer’s
chief source of income.
Nor is the “rise of live” confined to high-profile music, art and sport. The
fastest growing cultural activity in Britain is literary and music
festivals.
What is happening is a reversal of history. Artists can no longer sell the
products of their genius because the internet supplies it virtually for
free. What can be sold is that genius in the flesh.
Recorded music became overnight what it had not been since the invention of
recording: publicity for live rather than live being publicity for
recording.
Futurology seminars have long been obsessed with one question: what next after
the internet? The answer is always the same, a new electronic gizmo. There
will be a novel way of downloading into the ear or eye, a new web phenomenon
or interactive device. Since the invention of the telegraph and gramophone,
innovation is interested only in kit that yields profit. What is becoming
plain, even under the strains of recession, is that the futurologist’s
answer should lie in the realm not of electronics but of reality. It is in
reality television, reality politics, reality entertainment and sport, the
immediate, the active, the present, the live.

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Victoria set to ship criminals home

- interesting idea, but once again this program is another example of overreliance on off- or downloading costs to citizens (the last in the great food chain that runs from Federal through Provincial to Municipal and then Citizen level) that should be borne by other levels of government. See annotation / note.

Tags: downloading, criminals, victora, canada, socialtheory on 2008-04-28 -All Annotations (0) -About

more fromwww.canada.com

Victoria is seeking the same provincial funding as Vancouver, which received $40,000 from the solicitor general's ministry last month. But a ministry spokesman said the government has not yet made a commitment to give Victoria any grant money.
The provincial money will enable Vancouver to send about 30 people to other parts of Canada. It costs around $2,500 per trip to send a warrant subject and the required police escorts to Toronto by commercial airline, Vancouver police estimate.
So far, Vancouver has shipped 10 people back. It estimates as many as 2,500 criminals in the city are wanted in other provinces.
Some other police departments, such as Edmonton, Lethbridge and London, Ont., have agreed to pay to have their suspects returned. Vancouver police have also started a petition asking Ottawa to fund the program for other forces.
Vancouver's program leans largely on the support of the community to pay the bills. The Vancouver Board of Trade and local citizens have offered to help pay airfares by donating frequent-flyer points.
Add Sticky Note
- Note the last 2 sentences: Joe & Jane Citizen, aka "the community," as last in the food chain of downloading.
  posted by lampertina on 2008-04-28
In Victoria, about 175 active criminals commit the vast majority of property crimes in the city, police have said.
a crack-cocaine addict typically steals $2,000 worth of goods a day to support the habit.

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The sting of poverty, by Drake Bennett - The Boston Globe

March 30/08: "IMAGINE GETTING A bee sting; then imagine getting six more. You are now in a position to think about what it means to be poor, according to Charles Karelis, a philosopher and former president of Colgate University."

Fascinating article on a "new" (different?) theory of poverty, which suggests that it's the cumulative effect of one setback after another that incapacitates people from acting on one setback, then the next, and so forth, to "bootstrap" themselves out of poverty. Like the bee stings when they come 6 at a time, you just don't know where to start acting to start making a difference, and so resign yourself to a kind of victimhood or passivity.

Tags: poverty, boston_globe, charles_karelis, socialtheory on 2008-04-28 and saved by4 people -All Annotations (0) -About

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Reducing the number of economic hardships that the poor have to deal with actually make them more, not less, likely to work, just as repairing most of the dents on a car makes the owner more likely to fix the last couple on his own. Simply giving the poor money with no strings attached, rather than using it, as federal and state governments do now, to try to encourage specific behaviors - food stamps to make sure money doesn't get spent on drugs or non-necessities, education grants to encourage schooling, time limits on benefits to encourage recipients to look for work - would be just as effective, and with far less bureaucracy. (One federal measure Karelis particularly likes is the Earned Income Tax Credit, which, by subsidizing work, helps strengthen the "reliever" effect he identifies.)
"The core of the problem has not been self-discipline or a lack of opportunity," Karelis says. "My argument is that the cause of poverty has been poverty."
Karelis argues that being poor is defined by having to deal with a multitude of problems: One doesn't have enough money to pay rent or car insurance or credit card bills or day care or sometimes even food. Even if one works hard enough to pay off half of those costs, some fairly imposing ones still remain, which creates a large disincentive to bestir oneself to work at all.
The economist's term for the idea Karelis takes issue with is the law of diminishing marginal utility. In brief, it means the more we have of something, the less any additional unit of that thing means to us. It undergirds, among other things, how the US government taxes people. We assume that taking $40,000 in taxes from Warren Buffett will be a lot less onerous to him than to an elementary school teacher, because he has so much more to begin with.
In many cases, Karelis says, diminishing marginal utility certainly does apply: Our seventh ice cream cone will no doubt be less pleasurable than our first. But the logic flips when we are dealing with privation rather than plenty. To understand why, he argues, we need only think about how we all deal with certain familiar situations.
"The Persistence of Poverty: Why the Economics of the Well-Off Can't Help the Poor,"
If Karelis is right, antipoverty initiatives championed all along the ideological spectrum are unlikely to work - from work requirements, time-limited benefits, and marriage and drug counseling to overhauling inner-city education and replacing ghettos with commercially vibrant mixed-income neighborhoods. It also means, Karelis argues, that at one level economists and poverty experts will have to reconsider scarcity, one of the most basic ideas in economics.
Poverty and wealth, by this logic, don't just fall along a continuum the way hot and cold or short and tall do. They are instead fundamentally different experiences, each working on the human psyche in its own way. At some point between the two, people stop thinking in terms of goods and start thinking in terms of problems, and that shift has enormous consequences. Perhaps because economists, by and large, are well-off, he suggests, they've failed to see the shift at all.
Social conservatives have tended to argue that poor people lack the smarts or willpower to make the right choices. Social liberals have countered by blaming racial prejudice and the crippling conditions of the ghetto for denying the poor any choice in their fate. Neoconservatives have argued that antipoverty programs themselves are to blame for essentially bribing people to stay poor.
Karelis, a professor at George Washington University, has a simpler but far more radical argument to make: traditional economics just doesn't apply to the poor. When we're poor, Karelis argues, our economic worldview is shaped by deprivation, and we see the world around us not in terms of goods to be consumed but as problems to be alleviated. This is where the bee stings come in: A person with one bee sting is highly motivated to get it treated. But a person with multiple bee stings does not have much incentive to get one sting treated, because the others will still throb. The more of a painful or undesirable thing one has (i.e. the poorer one is) the less likely one is to do anything about any one problem. Poverty is less a matter of having few goods than having lots of problems.
In the community of people dedicated to analyzing poverty, one of the sharpest debates is over why some poor people act in ways that ensure their continued indigence. Compared with the middle class or the wealthy, the poor are disproportionately likely to drop out of school, to have children while in their teens, to abuse drugs, to commit crimes, to not save when extra money comes their way, to not work.
To an economist, this is irrational behavior.

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Study finds gap between editors and readers in ground rules for online conversations - MIT TechReview

Fascinating study regarding the discrepancies between what MSM professionals believe and what its reading public believes. The latter think that anonymous comments are ok; that journalists/ authors participating in online conversations with readers is ok; and that expressions of personal views by journalists are ok. The 'professionals' believe the exact opposite. Hmmm.

Tags: mit_techreview, socialmedia, socialtheory, conversations, media, newspapers, blogging on 2008-04-10 -All Annotations (0) -About

more fromwww.technologyreview.com

Editors and readers also agreed on the desirability of depth, such as links
to content published elsewhere and databases or other information visitors can
explore on their own.
''There's some indication that readers are looking for something more online.
Whether it's information about our expertise, our knowledge, our background,
I'm not really sure.''
Some 70 percent of editors surveyed said requiring commenters to disclose
their identities would support good journalism, while only 45 percent of the
public did. Similarly, 58 percent of editors said letting journalists join
online conversations and give personal views would harm journalism, but only 36
percent of the public agreed.
Online Journalism Credibility Study released Tuesday
by the Associated Press Managing Editors group and the Donald W. Reynolds
Journalism Institute at the University
of Missouri
Newspaper readers agree with editors on the basics of what makes good
journalism, but they are more apt to want looser rules for online
conversations, a new study on news credibility has found.

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Arts study a culture shock (Toronto Star)

I read something about this study last week, can't recall where, and generally think it's a bit silly anyway. But what catches my attention in this Toronto Star article by Peter Goddard is how it brings out that visual art is currently at the very bottom of the totem pole. I see that in my own habits, too, and wonder why it's so. Is it because too much of the art being produced is uninteresting?, can't compete with other media or arts (like theatre, music, etc.)? Has visual art become somehow irrelevant, and if so, when did this happen and why? Does it have to do with time, with speed? Or simply relevance -- and format?

Tags: arts, cultural_support, culture, popular_opinion, socialtheory, studies, surveys, trends on 2008-01-08 and saved by2 people -All Annotations (0) -About

more fromwww.thestar.com

Unfortunately, the Chan-Goldthorpe report will play into the hands of reactionary politicians who question whether the arts should be funded at all, since no one gives a hoot about them.
Already the Labour government in Britain is showing signs of cutting back its cultural support as a way of funneling money to "the demands of the Olympic Games," Goldthorpe says.
Add Sticky Note
- - yes, the old libertarian argument, in action again...
  posted by lampertina on 2008-01-08
"Status is now attached to material consumption, not cultural consumption," Goldthorpe tells me. "People with status show who they are though expensive cars and houses rather than by going to museums and the like."
Indeed, the report itself hammers home the blunt truth that "income has no effect on determining" the kind of culture being consumed. The bottom line? People who could help symphonies survive or back the arts don't want to.
They are "self-excluded," says the report, "rather than socially excluded."
Add Sticky Note
- - sounds grim (for arts)....
  posted by lampertina on 2008-01-08
Better education does little to change this bleak picture. "There is a sizeable number of people in this group who don't participate" in the elite arts, Goldthorpe says
Why?
"The short answer is, I don't know," says Goldthorpe.
"We are unable to identify any numerically significant group of cultural consumers whose consumption is essentially confined to high cultural forms and who reject, or at least do not participate in, more popular forms," says the report.
Status counts, not class. And status is defined by income not by culture.
In short, the very idea of "pop culture" is a misnomer.
There is no pop culture. Pop is culture.
In England, the report has caused something of a stir because it blew holes in the idea of an upper class forming a cultural elite.
The "Inactives," are the Goldthorpe-Chan version of couch potatoes, hunkered down in front of the television day and night. They're found in every culture. Along with the U.K., data was assembled in France, the Netherlands, Hungary, Israel, Chile and the United States and analyzed by 13 researchers.
Only "Paucivores," a decidedly small group, may be found at a blockbuster museum opening. But that's about the extent of it. Paucivores don't care much for contemporary art.
"Omnivores," the next biggest group, includes people who go to the ballet, symphony or opera on occasion while still buying lots of pop culture.
For purposes of the study, cultural consumption was split into three basic categories: theatre, dance and the movies; music of all sorts; and the visual arts.
"Univores," the largest of the four groups, consume great quantities of pop culture – TV, pop music and Hollywood flicks – and little else. "But there are no truly popular forms in the visual arts that have as wide a media exposure as does pop music," says Goldthorpe. Tak Wing Chan was his colleague in the study for the Economic and Social Research Council in England.
"When it comes to the visual arts, you find there's a sizeable part of the adult population that doesn't participate at all."
Forget class versus trash, the elite versus the masses.
Divide culture consumers into four new groups, says an international study Oxford University researchers released late last month that will have far-reaching results for arts support everywhere.
"Univores," "Omnivores," "Paucivores" and "Inactives" are the new categories we can all find ourselves in. Which one depends on whether we believe Britney is a huge tabloid star or an area in northwestern France where Impressionist painters spent their summers.
But no matter what group is discussed, the visual arts do not figure very high on anyone's to-do list.

Internet Research Conference - CFP

The Internet Research Conference in Copenhagen (October 2008) lays out its call for papers. The theme is " Rethinking Community, Rethinking Place."
Synopsis:
In the past few years, new forms of net-based communities are emerging, distributed on various websites and services, and making use of several media platforms and genres to stay connected. Now, as mobile and location-based technologies are reintroducing "place" as an important aspect in the formation of communal and social activities, it is time to consider and rethink the concept of online or virtual communities. Not forgetting the lessons we have learned from studying the early virtual communities, how do we describe, analyse, theorise and design the communities and social formations of the early 21st century? How do we address the blurring of boundaries between places and communities on- and offline.

We call for papers, panel proposals, and presentations from any discipline, methodology, and community, and from conjunctions of multiple disciplines, methodologies and academic communities that address the conference themes.

Sessions at the conference will be established that specifically address the conference themes, and we welcome innovative, exciting, and unexpected takes on those themes. We also welcome submissions on topics that address social, cultural, political, economic, and/or aesthetic aspects of the Internet beyond the conference themes. In all cases, we welcome disciplinary and interdisciplinary submissions as well as international collaborations from both AoIR and non-AoIR members.

Tags: call_for_papers, conference, copenhagen, internet, media, reference, research, socialtheory on 2008-01-08 and saved by2 people -All Annotations (0) -About

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Portable Objects in Three Global Cities: The Personalization of Urban Places (PDF)

The abstract: "The mobile phone has become the central node of the ensemble of portable objects that urbanites carry with them as they negotiate their way through information-rich global cities. This paper reports on a study conducted in Tokyo, Los Angeles, and London where we tracked young professionals’ use of the portable objects. By examining devices such as music players, credit cards, transit cards, keys, and ID cards in addition to mobile phones, this study seeks to understand how portable devices construct and support an individual’s identity and activities, mediating relationships with people, places, and institutions. Portable informational objects reshape and personalize the affordances of urban space. Laptops transform cafés into personal offices. Reward and membership cards keep track of individuals’ use of urban services. Music players and mobile devices colonize the in-between times of waiting and transit with the logic of personal communications and media consumption. Our focus in this paper is not on the relational communication that has been the focus of most mobile communication studies, but rather on how portable devices mediate relationships to urban space and infrastructures. We identify three genres of presence in urban space that involve the combination of portable media devices, people, infrastructures, and locations: cocooning, camping, and footprinting. These place-making processes provide hints to how portable devices have reshaped the experience of space and time in global cities."

Tags: camping, cities, cocooning, footprinting, locative_media, mimi_ito, mobility, socialcomputing, socialtheory, urbanism on 2007-12-28 -All Annotations (0) -About

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Locative_Commons.pdf (application/pdf Object)

- 5-page PDF by Marc Tuters; relates to / mentioned in Mobile City blog entry on locative media/ Starbucks vs. Boulevard culture, urbanism. "At stake is not only setting the terms for public access to the vast databases of open source information but constructing the sustaining architecture to do so. If in the construction of the public nation state, the 19th Century was defined by railroads and early tele-communications networks and 20th Century the development of the social safety nets, then the 21st Century will be recognised for making available the digital domains to the public at large in the tradition of furthering our concept and implementation of democracy."

Tags: cities, digital_city, locative_media, marc_tuters, mobility, psychogeography, socialtheory, urbanism on 2007-12-28 -All Annotations (0) -About

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Mimi Ito - Statics: Portable Objects in Three Global Cities: The Personalization of Urban Places

- portal page to PDF on locative media, chapter for "The Reconstruction of Space & Time through Mobile Communication Practices"

Tags: locative_media, mimi_ito, mobility, socialtheory, urbanism on 2007-12-28 and saved by3 people -All Annotations (0) -About

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The Mobile City » Blog Archive » Towards a Starbucks-urbanism?

- discussion of Starbucks coffee house culture as locative networked culture where people "camp" with their media (laptop etc) to work, network, inform themselves -- but they're not by a long shot isolating themselves from other people. In fact, they choose these locations b/c of what they offer in terms of ambience, connection with others, feel, and culture. Calls into question Habermas's bleak assessment of the death of coffee house culture...

Tags: culture, locative_media, media, mobility, sociability, socialtheory, society, starbucks, urbanism on 2007-12-28 and saved by2 people -All Annotations (0) -About

more fromwww.themobilecity.nl

Yet other more empirical research studies, such as Portable objects in three global cities: the personalization of urban places by Ito, Anderson and Okabe show that this binary opposition is too simplistic. In the article they describe a number of tactics through which people appropriate urban space. One of them is camping:

One brings a personal media device and works with it in a public space. Yet the goal is not to completely shut off public space, the public space is especially chosen because one finds it an agreeable location to work from. Like reading a paper in a café rather than at home. … They put down roots that have temporal limits, but are more extended than commuters who are simply passing through.

Camping is not so much about shutting out the environment: ‘people saw value in residing for a period of time in a desirable location. Just as people seek out beautiful campsites to set out there gear and reside for short periods of time, urbanites find attractive public places to temporarily set up camp with the help of their information technologies.’ For campers Starbucks is not a proverbial non-place, but a local place they engage with, where they perform their identity, yet at the same time keep in touch with absent others, still being part of their ‘full-time intimate communities’
Add Sticky Note
- - think about the difference btw "camping" and old coffee house culture...
  posted by lampertina on 2007-12-28
In Starbucks people congregate not so much to communicate with one another. Rather they use it as a comfortable semi-public base from which they keep in touch with their personal friends or collegues through the 3 and 4-letter acronyms that make up our network society: GSM, SMS, UMTS, WIFI. As Marc Tuters writes in another key essay on locative media, this emerging Starbucks culture has often been described as antithetical to the public culture of the coffeehouses.
Add Sticky Note
- - "now"
  posted by lampertina on 2007-12-28
the public sphere was not primarily a physical place, rather it was a discursive site where a literate public could conduct rational and critical debate. The assembly and dialogue that constituted this emerging public sphere occurred as much within the pages of newly circulated printed materials as it did within the walls of the coffeehouse.
Add Sticky Note
- - "then"
  posted by lampertina on 2007-12-28
We argue that culture is no longer localized in time and space, but neither is it non-place. Instead, individuals inhabit a physical world of simultaneous environments, of localized time and space as well as of multiple telematic worlds in which they can be co-present with others at a distance.

Yet, this still leaves some questions. To what extent are the sites of Starbucks-urbanism parochial rather than public spaces? And if they are mainly parochial, to what extend is that a threat to urban culture? Are critics clinging on to old, nostalgic ideas about a public culture? Or could new locative media ‘discovery’ services introduce new forms of contingency into Starbucks-urbanism?
Particularly in the post-911 world, the function of these places to provide random encounter is practically eliminated in these insulted pay-access locations under the operative logic of ‘risk aversion’. Based on these observations, sociologists and urban theorists have developed a narrative of loss and decline in the contemporary literature on public space
This is not your great-grandfather’s coffeehouse, found on a tree-lined European Boulevard with an outside terrace. It is no longer the coffeehouses that functioned as the proverbial meeting place or ‘public sphere’ where citizens irrespective of their background (as long as they wern’t women or other excluded groups that Habermas in his theory on the emerging public sphere overlooked) could engage in discussion with one another.
Over Christmas I reviewed some literature on locative media, and came across a handful of texts that addressed the changing role of the coffee house in our urban culture. Perhaps we are seeing a paradigm shift here: away from a BLVD-urbanism of public culture and towards a Starbucks Urbanism of a networked culture?

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Technology Review: What Your Phone Knows About You

Sandy Pentland, professor of media arts and sciences at MIT, talks about "reality mining."
- this is page 2 of a 2-page article

Tags: cell_phones, mit_techreview, sandy_pentland, socialcomputing, socialnetworks, socialtheory on 2007-12-20 -All Annotations (0) -About

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Reality mining will help us see ourselves and, in an anonymous way, compare ourselves to peers. And I see organizations and companies using this to help people collaborate more effectively and do their jobs more efficiently.
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- - jeepers, just when I thought Michel Foucault had become really unfashionable, here're shades of Discipline and Punish! It's like Jeremy Bentham's Panopticum gone digital! Brrr...
  posted by lampertina on 2007-12-20
You know, excuse the example, but I've been in a downtown somewhere and I don't know where the nearest bathroom is, or it's raining and I'd like a taxi. I'd give up a little bit of personal information to find these things.
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- - but there are urban services being introduced where you can pull that information from your cell phone, w/out giving your cell phone all sorts of access about yourself.
  posted by lampertina on 2007-12-20
But we definitely need to talk about it and figure out a new deal for privacy--to use this data and not be abused.
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- - d'uh, no kidding, Sherlock!
  posted by lampertina on 2007-12-20
You can really see things in a way that you never could before--a God's-eye view. One of the examples I've been stuck on recently relates to how transformative Google Earth has been. Imagine having something where you can see all the people moving around on a map. Think about SARS in Hong Kong. What if in a particular apartment building, nobody left for work that day? You could identify a major health problem in 12 hours instead of two weeks. Another example is the social health of communities. It's known that social integration, or how well people mix, correlates with whether or not a community is thriving. With reality mining, you can actually see social integration, as it happens or doesn't happen. Once everyone can see it, then you can start to have transparent political discussions. Why isn't the mayor putting more sidewalks and crosswalks in this area? Could more community events make the area more livable?
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- - that does presuppose that EVERYONE has a cell phone, though, and I'd bet that there are plenty of instances where populations that are vectors for contagious diseases don't typically carry cell phones, for example. Not to mention that (as the interviewer says in the next question), "this all gets very creepy very fast."
  posted by lampertina on 2007-12-20

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Technology Review: What Your Phone Knows About You

Sandy Pentland, professor of media arts and sciences at MIT, talks about "reality mining." Pay attention, interesting stuff!
- this is page 1 of a 2-page article

Tags: cell_phones, mit_techreview, sandy_pentland, socialcomputing, socialnetworks, socialtheory on 2007-12-20 -All Annotations (0) -About

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And all phones have built-in microphones that can be used to analyze your tone of voice, how long you talk, how often you interrupt people. These patterns can tell you what roles people play in groups: you can figure out who the leader is and who the followers are. It's folk psychology, and some of the stuff people may already know, but we haven't been able to measure it, at such a large scale, before these phones.
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- - ok, now it's starting to sound a bit creepy...
  posted by lampertina on 2007-12-20
Today's cell phones are on us all the time, and they come with hardware that can act as sensors for your environment. For instance, if Bluetooth is turned on, then the phone can see and be seen by other Bluetooth devices. You can start to make a record of the Bluetooth-enabled devices you encounter throughout the day. Then you can figure out, based on the frequency [with which] you encounter other people's Bluetooth phones, what sort of relationship you have with them.
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- - I think I get it, although it does sound a bit strange to let a device figure out what kind of relationship I have with someone...!
  posted by lampertina on 2007-12-20
the generalization is that maybe it can know lots of things about you. Take your Facebook friends as an example. The phone could know which ones you socialize with in person, which ones are your work friends, and which friends you've never seen in your life. That's an interesting distinction, and reality mining can make it automatic.
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- - and by making it automatic, you make part of an algorithm...
  posted by lampertina on 2007-12-20
It's about making the "dumb" information-technology infrastructure know something about your social life. All this sort-of Web 2.0 stuff is nice, but you have to type stuff in. Things are never up to date, and unless you consciously know about something, you can't put it in. Reality mining is all about paying attention to patterns in life and using that information to help you do things like set privacy policies, share things with people, notify people when you're near them, and just to help you live your life.
Sifting through cell-phone data to get at the truth of people's social interactions falls under the umbrella of an emerging field that Pentland has dubbed "reality mining." And he thinks that social networks are just the beginning. The same techniques can be applied to other sets of cell-phone data to help people communicate more effectively, manage their time better, and even make their neighborhoods more livable. And it's all thanks to the ubiquity of cell phones--the ultimate data-colle

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