We’re organizing a workshop on trace ethnography at the 2015 iConference, led by Amelia Acker, Matt Burton, David Ribes, and myself. See more information about it on the workshop’s website, or feel free to contact me for more information.
Date: March 24th 2015, 9:00-a.m.-5:00 p.m.
Location: iConference venue, Newport Beach Marriott Hotel & Spa, Newport Beach, CA
Deadline to register through this form: Feb 1st, 2015. Note: you will also have to register through the official iConference website as well.
Notification: Feb 15th, 2015
Description: This workshop introduces participants to trace ethnography, building a network of scholars interested in the collection and interpretation of trace data and distributed documentary practices. The intended audience is broad, and participants need not have any existing experience working with trace data from either qualitative or quantitative approaches. The workshop provides an interactive introduction to the background, theories, methods, and applications–present and future–of trace ethnography. Participants with more experience in this area will demonstrate how they apply these techniques in their own research, discussing various issues as they arise. The workshop is intended to help researchers identify documentary traces, plan for their collection and analysis, and further formulate trace ethnography as it is currently conceived. In all, this workshop will support the advancement of boundaries, theories, concepts, and applications in trace ethnography, identifying the diversity of approaches that can be assembled around the idea of ‘trace ethnography’ within the iSchool community.
I don’t normally pick on people whose work I really admire, but I recently saw a tweet from Mark Sample that struck a nerve: “Look, if you don’t instagram your first pumpkin spice latte of the season, humanity’s historical record will be dangerously impoverished.” While it got quite a number of retweets and equally snarky responses, he is far from the first to make such a flippant critique of the vapid nature of social media. It also seriously upset me for reasons that I’ve been trying to work out, which is why I found myself doing one of those shifts that researchers of knowledge production tend to do far too often with critics: don’t get mad, get reflexive. What is it that makes such a sentiment resonate with us, particularly when it is issued over Twitter, a platform that is the target of this kind of critique? The reasons have to do with a fundamental disagreement over what it means to interact in a mediated space: do we understand our posts, status updates, and shared photos as representations of how we exist in the world which collectively constitute a certain persistent performance of the self, or do we understand them a form of communication in which we subjectively and interactionally relate our experience of the world to others?
I’m part of a Wikipedia research group called “Critical Point of View” centered around the Institute for Network Cultures in Amsterdam and the Centre for Internet and Society in Bangalore. (Just a disclaimer, the term ‘critical’ is more like critical theory as opposed to Wikipedia bashing for its own sake.) We’ve had some great conferences and are putting out an edited book on Wikipedia quite soon. My chapter is on bots, and the abstract and link to the full PDF is below:
I describe the complex social and technical environment in which bots exist in Wikipedia, emphasizing not only how bots produce order and enforce rules, but also how humans produce bots and negotiate rules around their operation. After giving a brief overview of how previous research into Wikipedia has tended to mis-conceptualize bots, I give a case study tracing the life of one such automated software agent, and how it came to be integrated into the Wikipedian community.
The Lives of Bots [PDF, 910KB]
Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
A few months ago, I had the pleasure of presenting at the first (hopefully annual) WikiConference New York, sponsored by the Wikimedia New York City chapter with assistance from Free Culture @ NYU and the Information Law Institute at NYU’s law school. I know that I am atrociously late in writing this post, but I’m not really writing it for the Wikipedians out there. Rather, the WikiConference was an interesting experiment that seemed to apply Wikipedia’s philosophy towards editing to a conference, resulting in what the organizers called a “modified unconference.”
This is an abstract for a paper that I will be presenting at Media in Transition 6, which will be held at MIT from April 24th to the 26th.
This is a paper I wrote for a class on “Technology and Critique” – a class that blended critical theory with Science and Technology Studies. Taking from Bruno Latour’s “Do you believe in Reality? News from the Trenches of the Science Wars,” this work is a critical examination of the way in which the on-line encyclopedia Wikipedia has been implicitly cast as a continuation of the Science Wars. Instead of debating about the efficacy and authority of science, academics are now debating the efficacy and authority of Wikipedia. Using Martin Heidegger’s work on ontology and technology, I argue that this particular academic mindset is a way of being-in-the-world that works to either affirm or negate the integration of Wikipedia into its particular projects – namely, the production of academic knowledge. However, I show that asking whether Wikipedia is a reliable academic source enframes Wikipedia into an objectless standing-reserve of potential citations, foreclosing many other possibilities for its use. Instead of following Steven Colbert and countless academics by asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
I came across this 1996 review published in Entertainment Weekly of The Palace, Worldsaway, and Worlds Chat. These were the first graphical chat programs, a genre which became virtual worlds a half-decade later. The entire article is fascinating from a historical perspective, but the last paragraph in particular shows us how some things really do stay the same:
You may also notice that nobody’s talking, at least out loud. Like all chat software, WC lets you send private messages, but it also enables you to talk in private groups, so there’s no real impetus for public discourse. Besides, most here have one thing on their minds, and it ain’t badminton. The typical experience is stumbling into a room, seeing two avatars nose to nose over in the corner, and realizing — just as at any cocktail party — that three’s a crowd. Bizarre? Sure. Sick? Maybe. A sign of modern alienation? Unquestionably. Yet in a way it’s a relief to know that even in this newest of mediums, there’s a place for the oldest of urges.
Wikipedia as Real Utopia: Governance, knowledge production, and the institutional structure of Wikipedia – Edo Navot, University of Wisconsin, Madison, Sociology. Here follows my rough transcription of his speech, followed by my comments. The fact that his is the only presentation I have so far commented on should be taken as a sign of respect, not of disparagement. I rather enjoyed his presentation, pledge to read his paper in depth as soon as possible (I have skimmed it), and admire him for being one of the few academics out there studying social and political thought on Wikipedia.
This is a paper I presented at Wikimania 2008, the international conference of those involved with or interested in Wikipedia, Wiktonary, Wikibooks, or any other wiki under the Wikimedia Foundation umbrella. This presentation was about the relationship between Wikipedia and Academia.
I was watching MSNBC’s election coverage of the South Dakota and Montana primaries on June 3rd, and heard Brian Williams make a very interesting statement. He was talking about how surprised he was to see the resurgence of political rallies in this age, and said that people his age thought the whole idea of the rally died in 1968. He then, almost wistfully, stated that this election is showing how we still need a physical community even though we are all digitally connected 24/7. I’ll quote from the transcript:
I’ve been tossing around this concept of the memetic inkblot, which refers to units of cultural information (memes) that have effectively no singular semiotic value and therefore serve as a psychosocial indicator. In other words, they are so vague and open to interpretation that you can learn a lot about someone by asking someone to give a simple definition of them. Now, if semiotics has taught me anything, it is that the sign is nothing but a social construction, and I do not intend to make the mistake of attributing intrinsic value to any meme. Obviously, how someone feels about anything is a way you can learn about them, but these concepts are so vague that they rarely have a stable, concise definition.
I’ve been doing a lot of work with copyright and software licenses for my new job at the Federation of American Scientists, and I’ve come upon a strange situation that someone else has bound to have thought about before. The GNU Free Documentation License, the copyleft license that Wikipedia, the Free Software Foundation, and many others use to ensure open access as well as the right to modify and re-release their text-based works, is itself not licensed under the GNU FDL or any similar scheme. Instead, the freedom to modify the license is explicitly denied.
This is an investigation into an Internet subculture which I wrote for a class I took titled “Rhetorics of Cybercultures.” It is an ethnography into the community formed by small number of Wikipedia contributors who care enough to decide how, at some level, Wikipedia is run. The work discusses identity, communication, and organizational hierarchy in this subculture.
My thesis, written 2006 and 2007 in partial fulfillment of my undergraduate degree at The University of Texas at Austin, studied the legal culture of Wikipedia, an online encyclopedia that is collaboratively edited over one hundred thousand contributors around the world. Despite the fact that the project emphasizes freedom and gives off an aura of structurelessness, Wikipedia has a complex and often hidden legal system, dominating every contribution made to the encyclopedia. This thesis uses methods in legal anthropology to examine the law through stories and histories, giving the reader a sense of not only what the Wikipedian legal system is, but also what fundamental assumptions the community makes in utilizing such a system. No specific knowledge of Wikipedia or legal philosophy is necessary for the full comprehension of this work, although readers who are familiar with one or both might find it especially relevant.
I should note that this work has many flaws, and is currently being revised. Please send me an e-mail if you wish to cite it, as it is of a draft-like quality. I have realized that it is built on a fundamental misconception that juridical power structures (that is, ways of conceptualizing the role of law) are universal. I am in the process of writing a more dialectical “social history” of Wikipedia that recognizes the interdependency of hard and soft norms, social roles and relationships, as well as formal and informal social networks in Wikipedia.
Download Democracy in Wikipedia (PDF, 1.38mb)
The vast worlds of Massively Multiplayer Online Role Playing Games (MMORPGs) seem to be the closest implementation of postmodern theories of identity. In these games, a player is able (forced, even) to radically constitute their on-line self at will. Despite this, these virtual gaming communities should not be seen as safe spaces in which a subject can realize their true (or ideal) self. In these games, a globalized capitalist hegemony is furthered both inside and out of the virtual world, violent normalization based on hierarchy and militarism is commonplace in all but the tamest on-line realms, and seemingly free-form gender play becomes appropriated, paradoxically entrenching a stable gender order.
Download Notions of Identity Liberation (PDF 39.7 KB) or read below: