Monday, November 2, 2009

content inventory

CONTENT INVENTORY

1. Context: A set of tools to create a framework for thinking about media.

- Media Universe: RSS aggregator for all things media; a daily "media scanner"
- Media Lounge: a social network for students to connect, collaborate, and share resources.
- Media Wiki: a joint effort to compile a database of useful information, both scholarly/academic & practical

2. Information

- Resouces. All 3 tools above are resource centers. The social network allows students to post their own work/projects so the community can give feedback or collaborate.

3. Participation

- All 3 tools offer opportunities for participation; suggesting a site to be added to Media Universe, posting/commenting/sharing in Media Lounge, or building the database in the wiki.

4. Experience

I'm not sure what this means.



DREAM TEAM

Who would you like working with you ?

Chief Scientist:
Experienced with automatic structure/schema analysis and detection, search algorithms, natural language analysis, bayesian learning, Java, C++

Front End Developer:
Someone to develop interfaces

Back End Developer:
System Management

HCI Expert:
Experienced with HCI design principles

Whom would you like to work for?

? An innovation firm or futurist think tank.

With what artist would you like to collaborate?

- Stephen Wolfram: CEO and founder of Wolfram Alpha
- Nova Spivack: CEO and founder of Twine.com
- Justin Hall: developed Passively Multiplayer Online Games


Friday, October 9, 2009

Pitch to the Futurist Community

Hello futurists!

My name is Venessa, I'm a graduate student at The New School in NYC, pursuing an MA in Media Studies. I'm in the process of putting together a proposal to introduce an "Emergent Media & Futures Studies" curriculum into the program, and would love any guidance, feedback, or collaboration from the community here.

I've been thinking a lot about how to get Futures Studies to go 'mainstream,' and I'm hoping that this project will be able to act as a template to that end. I'm envisioning a three step process at our university:

1. Begin integrating futures material into current course offerings, and roll out a series of foundational futures studies courses
2. Combine this coursework into its own Certificate program (the school offers 12 credit certificates than can be taken as part of the MA or separately by the general public)
3. Launch a MA in Futures Studies

Now, it may take several years to get from step 1 to step 3, but I'm prepared for that. My main focus is how to launch step 1.

I think I'm sitting at a dynamic spot here at the intersection of media and futures studies. I've looked through all the courses offered within my program, and though there are plenty that cover 'new media', there are very few that look at social technologies and study the emergent behaviors (crowdsourcing, smart mobs, mass collaboration, social mobile gaming, social change possibilities via social networking and collaborative mobile technologies, emergent democracy, etc) that are arising from them, and thinking about their social/cultural/economic impacts and implications. To me this seems like an opportunity to fill those gaps.

My idea was to introduce a series of courses that would cover these topics, and then pull futures studies into it as well. What are the core concepts or coursework that should be pulled in? How can this information be integrated in a way that will create a foundation for transitioning into a full accredited MA in Futures Studies program?

As a supplement to this curriculum, I also want to roll out an open source web portal that will be used as a learning center/resource/hub for media students to understand the implications of accelerating change within context. Part of the curriculum will be for students to create media that conveys these concepts. I'm envisioning 3-5 minute videos, that give an overview of a topic, and answer the 'so what' question of why it matters. The videos would be available for anyone to reuse or share. There would also be infographics and other visualizations to show trends and make sense of big picture ideas. The reason I think it's potentially so powerful to launch this from within a media program, is because the content the students will be creating will in itself be promoting Futures Studies by displaying the validity of how introducing foresight and systems thinking can lead to creating more effective messages. I see it as being a positive feedback loop, with the input of foresight education reinforcing the output of media content. Content informed by foresight = interest in content informed by futures thinking = interest in futures studies. (at least that's my logic) I think a big barrier to the acceptance or dissemination of futures studies education has been its accessibility; creating digestible media to explain things will open the floodgates to interest and integration.

The website will also have an educator section, where this template I mentioned earlier would be located, as well as sample syllabi, modules, and course topic ideas, all available for professors to use. This section will be in wiki format, so new material can be added by educators anywhere. It'll be similar to the Foresight Education Project wiki, but with a media education twist.

I'd like the site to be open source, where anyone can contribute or partner up. I'd like to set it up as a foundation/non-profit, rather than a site specifically affiliated with The New School or any particular program. I'd hope to get support from various organizations, such as the WFSF, WFS, ASF, colleges and universities, and anyone else interested in promoting the diffusion of Futures Studies into traditional educational programs.

Intrigued?

What I'm working on now is how to put together the perfect "pitch", which would include:

- A clear, concise, and easily digestible answer to the question "What is Futures Studies?"

- Why integration of foresight education is critical

- Guidelines/framework for integrating futures studies material into current course offerings

- list of 'core' futures studies coursework to roll out (ie - a methods course, a theory course)

- sample syllabi, concepts

Anyone interested in collaborating with me this, or offering resources to point me in the right direction, please respond here or email me directly at venessamiemis@gmail.com. Thank you!

Sunday, September 27, 2009

Design Process: Part 1

Describe in 2 or 3 sentences your design challenge or concept (event, experience, service, product).

My concept is to develop a resource center for graduate level emergent media education. It would be an open source project available online, and include papers, articles, links, images, and multimedia to be used as supplements to teaching. It would have a wiki, so documents could be updated and added to, and also include a social network, where educators around the country (or globe) could communicate, post articles, and share their own materials and practices with each other.

What is your communication goal? (to act, to learn, to experience, ...)

The goal is to provide a resource for professors so that existing emergent media courses can be made higher caliber, and to share information so that more of these courses will become available at other universities.

Do you have some initial ideas for exploration and choice of media? (Remember we are looking at the projects requirements not proposing solutions at this time.)

Emergent media is digital, so the internet is the landscape for exploration. I'm interested in how blogs and web video can be used effectively to produce messages and leverage influence, and how social networks and virtual worlds can be used for collaboration. I'd like to have a library of short videos outlining key concepts and implications of emergent media, and a collection of all the syllabi and course outlines from universities around the country that are available online. I also want to interview former and current students of the MA in Media Studies program at the New School, as well as faculty, to identify strengths and weaknesses of the current course offerings in this area and brainstorm new course possibilities.

Who is your audience (s)?

Graduate level professors interested in teaching emergent media courses.

What are the short and long term goals of you, your client and audiences?

The short term goal is compile as many quality resources together as I can in order to develop the curriculum, and to provide courses outlines and syllabi. I also want to compile a database of graduate educators and departments around the country who wouldbenefit from this resource.

The long term goal would be to build the website that would store all these resources, which would also allow users to upload their own content and edit or update materials, so it would be a collaborative knowledge center for educators.

Why will people want to watch/visit/interact with your media design? briefly address motivation and benefits.

Educators would have resources available for updating their courses, as well as ideas for new course offerings. Because users would be able to upload new material all the time, there would always be fresh, timely videos/images/text available for educators to bring to the classroom.

Friday, September 25, 2009

Research Proposal: Best Practices for Emergent Media Education

Problem:

Emergent Media education is a field that is both new, yet rapidly changing and evolving. A framework for education, combined with an online resource center should be created to help educators collaborate on establishing best practices for media literacy in the 21st century.

Proposal:


To develop a curriculum or "best practices" for graduate level Emergent Media & Future Studies education, that will be made available to share and annotate online.

Relevant contexts:

Technological development is accelerating at an exponential rate. In order for new media education to be valid, it will have to have the ability and flexibility to adapt strategies to rapid change.

The way we interact with each other via collaborative environments is still in development, and so our understanding of the societal and cultural implications of this are also evolving.

Being able to understand short and long-term effects of emergent media requires a level of future studies education - strategic foresight development, systems thinking, etc

Staying up do date on information to be integrated into the education will require a collaborative effort, not only interdepartmentally, but ideally on a national or even global level. Part of understanding the new media landscape is to use the tools of the environment.


Students need to be able to create media that illustrates their ability to communicate strategically, not just create aesthetic design.

Similar projects:

New Media Literacies Community Site - Project New Media Literacies (NML) is a research initiative funded in part by the John D. and Catherine T. MacArthur Foundation and based within MIT's Comparative Media Studies program to explore how we might best equip young people with the social skills and cultural competencies required to become full participants in an emergent media landscape and raise the publics’ understanding about what it means to be literate in a globally interconnected, multicultural world.
(This site is geared toward youth education, not graduate level, but provides a tremendous amount of applicable content.)

Handbook of Emerging Technologies for Education

The Code of Best Practices in Fair Use for Media Literacy Education


Competition:

I envision this to be an open source project, so there's not really "competition". Any similar or relevant material out there is a resource.

Approaches to design:

I imagine a social network like ning.com would be a good platform for building the knowledge network, combined with a wiki to build the database. And it will have to be pretty.

Tuesday, September 22, 2009

The Rhizomatic Underground


The following is a brief summary of the rhizome reading, followed by my takeaway:

- The term “rhizome” is used to describe theory and research that allows for multiple, non-hierarchical entry and exit points in data representation and interpretation. (Wikipedia)

Characteristics of a Rhizome
1. Connection – any point of a rhizome can be connected to anything else
2. Heterogeneity – Because of its ability to connect anything with anything, it is by nature decentralized. Ability to connect diverse, dissimilar elements.
3. Multiplicity – It can’t be distilled down to a single source/root/location, as in a tree structure. Everything is woven together as a fabric. I imagine a social graph:
4. Asignifying rupture – You can rupture the rhizome, but you can’t destroy it! New pathways will be formed. This reminds me of tinker toys….you could pull this half apart…but just put a stick thingy in a new spindle hole, and the process begins again:
5. Cartography – the rhizome is map and not a tracing; it is open, connectable, detachable, with multiple entryways; it does not need to follow preset pathways
6. Decalcomania – there’s a mouthful. Constant adaptation via iteration.

Essentially, I feel that the point in the article was to introduce a different model of how we interpret processes. Human nature leads us to want to compartmentalize, organize, label, and structure. Because of our perception of the existence of time, we tend to do this in a linear fashion. We also look at things not only as they are located in time, but also in space. This leads us to the faulty thinking that things necessarily have to follow linear pathways in specific locations. The comparison is made to the roots of a tree. Instead, it would do us well to see processes as relational, interwoven, “proceeding from the middle”. Like the ants in my graphic above, you don’t know where they begin or end or where they’re going, and it doesn’t matter. The rhizome has the characteristic of pure potentiality; it can manifest in different ways, without being confined by the “rules” of various modes of operation. It encourages flexibility, adaptation, and creativity.

“The rhizome metaphor, which represents a critical leap in coping with the loss of a canon against which to compare, judge, and value knowledge, may be particularly apt as a model for disciplines on the bleeding edge where the canon is fluid and knowledge is a moving target.” (Wikipedia)

The notion of rhizome as process serves particularly well when attempting to understand and create new systems of collaboration, interaction, and interface….as with swarm architecture, where the e-motive house/hyperbody serves as a complex adaptive system, interacting with and responding to us, but also acting as extensions of ourselves. The pieces of the hyperbody all operate in relation to each other; monitoring, calculating, shifting and adapting based on incoming and outgoing information flow. We don’t visualize all flow in terms of “I perform this function/command, house responds with ‘x’”, rather we envision an evolving symbiotic relationship between us and it. For instance, imagine this:

In tomorrow’s home, all systems will operate on a single network. You’ll probably create an avatar to represent your home, fitted with a name & personality. He/she/it may appear on a screen on the wall when you come home, giving you a snapshot of the house’s status: temperature, energy usage, etc. It’s system will be linked to your phone too, so you can change the home’s settings and monitor activity from your handheld device. Since your phone is equipped with GPS, your house will also know when you’re on your way home, and can turn on your favorite radio station when you walk through the door, and perhaps draw a bath for you, at the temperature you find ideal. The walls will be covered with interactive wallpaper, so you can change the color or scene displayed based on your mood. The packaging on all the food in your fridge and pantry is RFID equipped, so your home can suggest recipes for dinner based on what you have in stock, as well as alert you when expiration dates are drawing near. Your house may also be linked to the grocery store, and will let you know when your favorite foods are on sale. The roof has solar panels, which move over the course of the day to absorb the maximum amount of sunlight. The windows are composed of electrified privacy glass, eliminating the need for blinds. The house automatically activates/disables this function in order to maintain optimal temperature within the house at all times. The windowpanes also capture sunlight and transfer the energy to photovoltaic cells, helping to reduce your electricity bill. Lights automatically turn on/off as you move through the house….

OK, I could go through each room of the house with this example, but I hope I’ve illustrated the idea of using the rhizome metaphor to understand the potentiality of interactive systems. Though there are deliberate exchanges between us and house, the house also functions as an outgrow of ourselves, perhaps challenging our beliefs in what we define as ‘self’ altogether…at the same time, house is interacting with itself, and perhaps with systems outside the immediate network. There’s no specific location of House…it’s a networked environment, its existence distributed. Its evolution is based on its ability to interact with other networks, and with us. Though this example is just about House, the same premise extends to all architecture, until we’re a part of a holistic, information-dense, and intelligent environment.

…and that’s why I want to live in the future.

Monday, September 7, 2009

Inspiration, My Design Personality

things that inspire me

my design personality

  • i am practical. i like things that are simple, intuitive, functional, tidy, clean.

  • i like to think, learn, explore, research, follow a trail and see where it leads. i prefer to be on the front end of projects.

  • i like change. i expect diversions. i am adaptable.

  • ideas make me thrive. i am conceptual. i like finding the connection between things.

  • i like flow, in accordance with nature, human centered design, our created world as extension of self.

  • i am critical. i think about how things could be better/easier/more beautiful.

  • i'm future-focused. i imagine things unknown/undiscovered/not yet in existence.

media experience:

i'm interested in new media. i worked for social media company for a few years, blogging, interviewing, and doing research about how new and upcoming technologies are impacting the future of humanity. i'm not working in the media field now, but i am trying to get an internship at a design/innovation firm. i would also like to teach. (i just started my first TA position this semester, so hopefully it will be a good introduction and give me some experience).

Sunday, February 22, 2009

McLuhan: Media Hot and Cold

McLuhan begins by categorizing media as either 'hot' or 'cold'. A hot medium puts one sense in "high definition", requires low participation, user can be passive to the point of 'hypnosis', and is generally one way communication. A cool medium is generally low definition, requiring the user to fill in the missing details, therefore it can be considered high participation, sometimes hyperactive to the point of 'hallucination'.

Examples:

HOT COOL
hieroglyphic characters phonetic alphabet
paper for writing stone tablets for writing
lecture seminar
book dialogue
photograph cartoon
radio telephone
movie TV

McLuhan goes on to describe the disruptive nature of hot technologies. When hot mediums of "the mechanical, uniform, and repetitive kind" (i.e. tools) are introduced to a society, they cause a collapse ('detribalization') in the structure of that civilization. Examples of this 'specialist' technology could be money or writing - anything that speeds up exchange and information. But, a larger speed-up, a 'nonspecialist' technology, like electricity, that allows instantaneous information, will retribalize a society.

In studying media and its affects, we must look at the big picture over and over again, holistically, as is necessary in order to gain insight. It is understood that no medium has its meaning alone, but rather in relation to other media. I think this may also be related to technological convergence, and how each media is playing off another, and each media's significance is determined in comparison to how it interacts with or amplifies other media. McLuhan may also be pointing to a trends toward more of a total systems analysis when evaluating media, which ironically, is a "relearning" in our culture; in oral cultures, it is standard practice to look at things holistically from a point of total systems awareness. For the same reason that oral cultures haven't experienced the fragmentation from some hot specialized technologies, they are more fully capable of understanding electric technology in a comprehensive, 'total' fashion.

A quote is presented by Margaret Mead, where she gives her opinion about social change being able to happen in backward countries by sufficiently hotting them up - what I'll call a "critical mass convergence":

"There are too many complaints about society having to move too fast to keep up with the machine. There is great advantage in moving fast if you move completely, if social, educational, and recreational changes keep pace. You must change the whole pattern at once and the whole group together - and the people themselves must decide to move."

Cities are also described as hot or cool. Hot cities are highly developed and structured, offering low opportunities of participation, with high specialist fragmentation. Cool cities on the other hand are more casually structured, and offer higher participation and a more democratic way of life, and more opportunities for expression. It more or less states that high levels of structure lead to stagnation; innovation and creativity levels drop in hot mediums.

It is possible to manipulate societies if the effects of hot/cool media on hot/cool cultures are understood. For instance, a hot medium used in a cool culture can have a violent effect, just as a cool medium in a hot culture can be equally upsetting. At the same time, there is a saturation point, where a culture has reached a sensory overload or "sensory peak", and the medium is no longer effective. Perhaps there is a diminishing effectiveness of hot film media like documentaries, which are supposed to spur you to social change.... perhaps we need a cool medium like participatory media/social media to make change happen.

Sunday, February 8, 2009

Reflection: Orality, Literacy, and Modern Media

Ong explores oral culture, and the differences between the formulation and transmission of information via sound verse the written word. He looks at sound in terms of its relation to time and interiority, and then evaluates the new orality that has been brought about in today's society by electronic technology.

We start by comparing the impermanence of sound to the permanence of the written word, and what that means. Sounds are events in time, and so indicate motion. They can only be experienced as they pass out of existence. The spoken word is dynamic, alive. And so language is a kind of action, and therefore indicates power. Alternately, the written word is interpreted visually. It is stationary, available for scrutiny and analysis. It is static, dead.

Sound is unique because it is the only one of the senses that registers interiority, It is experienced 'in stereo', all around us, and so puts us in a state of inclusion and immersion with what we hear. Sound is the channel for experiencing presence. It's no coincidence that in the yoga tradition, sound is one of the most powerful forms of meditation to reach Being/presence/conscious awareness. Sound is like a metaphor for life: we resign to the fact that sound is fluid and transient, that it does not allow for examination, and so we simply remain in the eternal present with what IS. Sound is harmonious with awareness. Through sound, we find stillness. Sound also somehow conveys 'essence' in a way the written word cannot. Spoken words resonate vibrational energy, and give the sense that there exists a deeper meaning to what we hear beyond just the words themselves.

In modern society, a "secondary orality" has emerged, which simulates but does not fully recreate the primary orality. A disconnect had occurred when the written word came about, replacing communal forms of information exchange with the solitary acts of reading and writing. Radio, television, and other communication technologies have reintroduced the sense of community and connectivity to a group that was key in the oral culture. Because of technology's ubiquity, the groups can be much larger in size and scale, even global. The difference is that the new orality is purposeful, in a way that was not possible originally. Primary orality had no alternatives. The new orality exists within the framework of our literacy. Our way of thinking is rational. It's influenced by a culture based in written words, in labels, compartmentalizations, and descriptions. As a result, our attempts at a new oral tradition are well-crafted imitations of a lost orality. Something about the essence or qualia of the spoken word in an oral culture just can't be duplicated through method.

Friday, February 6, 2009

Commentary: The Consequences of Literacy

When widespread literacy is gained in a society, what is culturally lost? In an oral culture, the transmission of information was a group experience, immersive; the process itself a piece of the cultural tradition. When the written word came along, it allowed for a richness and complexity of language and words that was impossible (and impractical) with the oral tradition. But by doing so, an individual could no longer 'know' a cultural tradition in the same way anymore. There becomes too much information to ever digest or comprehend, and so society can only know a small portion of what there is, just a piece of the whole. This results in a kind of loss of unification among a people, as their understanding of and adaptation to information/change no longer happens homogeneously. The adoption rate is sporadic, happening in spurts by groups not easily defined. These disjointed groups are another consequence of increasingly diverse information within specific (specialized) subject areas: socio-economic class alone ceases to be an accurate indicator of the cohesion of a social group. Individuals have choice in the depth of their understanding of an area or topic, unlike in the oral tradition when cultural transmission was straightforward and homogeneous.

The method of cultural transmission also causes different types of conflict. In the literate society, individuals can simply choose not to read or write. By isolating themselves from the information, they choose not to participate in culture. Conversely, the written word cancels out the need for a community experience or participatory culture in order to receive information. One can comfortably read or write in solitude. In the non-literate society, that isolation would have meant a separation from culture and the social experience.

There is a similarity here between the affects of literacy as 'something lost' to the ideas posed in The Concept of Enlightenment. The organization of written language creates a mechanicality of thought not unlike the scientific method - it limits the ability to experience and conceptualize things when thoughts are limited to words. Thought is not meant to be so definitive, so stale, so cut and dry. The mind loses its fluidity, becomes rigid. Thoughts need to stay lubricated by abstraction and imagination. Some things don't belong to the world of literacy, and can't be rationalized. The social experience of culture has intrinsic value, as it allows the individual to be a part of the whole, without the necessity of compartmentalizing and describing and defining the experience as a thing that exists in space-time. Time is an illusion anyway, and past and future don't really exist. All we have is the eternal present.

One part of the paper reads: "...it is still evident that the literate individual has in practice so large a field of personal selection from the total cultural repertoire that the odds are strongly against his experiencing the cultural tradition as any sort of patterned whole." My question in response to that statement is, "Is there even a "whole" anymore at all?" What does it look like? Would we recognize it if we saw/experienced it? Do we need it? Isn't reality an individual experience shaped by our perceptions, our beliefs and memes hand-picked as we see fit to create a version of reality that fits our schema? With so many layers of the cultural tradition from which to choose, does it really matter if a 'whole' exists? Is it possible to tease out meaning in such depth of complexity? What would it teach us?

But I think salvation may still be found in the literate society. Though something may have been lost in the transition to a literate society, modern technologies and modes of communication may bring us back around full circle. This line by Durkheim presents a silver lining:

"...The state of anomie is impossible whenever interdependent organs are sufficiently in contact and sufficiently extensive. If they are close to each other, they are readily aware, in every situation, of the need which they have of one-another, and consequently they have an active and permanent feeling of mutual dependence."

For me, this statement hasn't been more appropriate or relevant than it is today. We're living in an increasingly networked world, where people can connect instantaneously in ways never before possible. As we enter a knowledge era, enabled by web 2.0, the fabric of society and culture is being ripped and reshaped, and the ways we perceive ourselves and our relations to others is fundamentally changing. It's true that we're experiencing accelerating change, and we'll continue to be affected by disruptive technologies that will force us to reconsider how to operate within the changing framework of the world. Things will move in fits and starts. It will be painful sometimes, especially when handled with inflexibility and resistance verse adaptation and innovation. The advantage is that the world is flattening, and we don't have to be individually isolated islands unto ourselves. We don't have to experience a state of anomie. We can face the changes in unity, with mass collaboration and transparency highlighting our triumph as a global human society. The modes of communication enabled by the internet will continue to break down the barriers to cultural transmission in a literate society. Reading and writing no longer have to be isolated activites that are either accepted or ignored. Online real-time communities, viral videos/machinima, and collaborative environments like virtual worlds and 3D spaces will bring back some of the conceptual learning that took place in protoliterate societies.

The way we use the internet and interact goes beyond humans using tools. The technologies are extensions of ourselves, and are being integrated into our definition of culture. The system is an intelligence amplification feedback loop. The more we build the network and social graph, the 'smarter' it gets, and in turn, the smarter we get, and so on. The next stage of the web will be semantic, and information will become more easily searchable and meaningful. We're on the path to building a global brain, where patterns and connections become apparent, and data becomes information. Perhaps we'll realize Goody's hope of "experiencing the cultural tradition as...a patterned whole" after all.

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word of the day: anomie

an emerging state of social deregulation; social instability resulting from a breakdown of standards and values

quote of the day:

God has not been so sparing to men to make them barely two-legged creatures, and left it to Aristotle to make them rational.
- John Locke

Reflection: The Concept of Enlightenment

Dialectic of Enlightenment: The Concept of Enlightenment
Theodor Adorno & Max Horkheimer

My takeaway was "the machine is using us". The goal of the enlightenment was to free our minds, by favoring 'rationality' over myth and mysticism. Nature became something that was to be controlled by us, quantified, compartmentalized, labeled, manipulated. But, this new scientific way of looking at things changed the way we THINK... or perhaps limited our ability to think at all. Instead of looking for greater 'Truth' or deeper meaning in things, identifying the essence of a thing, giving it 'value', it becomes a mere definition. The framework of thoughts are based in a soul-deadening logic and mechanicality. Everything that can be named and described and explained away can be somehow controlled, and there's a power in that, but at the same time, something sacred is lost.

The belief in positivism seems as irrational to me as mythology must have been for those that started the enlightenment movement. To place utmost value in what the senses can perceive, and call it Truth, is ridiculous. I think we're finally coming around full circle, not to a return to mysticism, but at least allowing ourselves to say that there's more to life than meets the eye. In some ways, science itself has pointed out its fallibility. The more we dive into quantum mechanics, the more incongruities and incompatabilities we find with what we think we know and what is. Perhaps there really is an unknowable universal. Is it really such a horrible thing to have a sense of awe of the world around us??

We become like slaves in invisible chains, our minds shaped into the pattern of a machine: efficient, mechanical, repetitive, causal, our thoughts on the conveyor belt of an assembly line - there are no alternative paths for them to take. This machine-like way of thinking is tied directly to the division of labor - the mechanized process of thinking is merely a function of material production and the "all-encompassing economic apparatus". By abandoning the cumbersomeness of formulating actual thoughts in favor of following a predetermined reified path, the greater machine/system of society can operate smoothly. At the same time, the smooth operation leads to a distillation of society, a loss of culture.

By treating nature as something outside of oneself, something that needs to be manipulated and controlled verse something with which to be in harmony, humans become isolated and estranged. Both the lowly worker and the ones in charge are victims - the dominated are resigned sheep, and the dominators are equally immobilized by their distance from the experience, the self imposed detachment and repression of novelty in favor of utility in order to 'better' perform their role of power.

Sunday, February 1, 2009

Reflection: The Medium is the Message

Here we begin to understand that 'the medium' (new technologies) introduces a new complexity/depth in our human affairs that creates social consequences. The content of a medium usually points to another medium, so rather than getting lost in the content/end product, focus should be directed on the medium itself as the source of meaningful information. Basically, pay attention to the character and social implications of the medium, not just the physical output of what it creates.

The 'medium is the message' seems to be a kind of equivalent to the spiritual insight 'it's the journey, not the destination'. The first phrase indicates that there is more involved than simple causality - it's not just 'this causes that', or 'first this, then that'. Rather, the process between A and B is where our attention should be focused. In the same way, we're given life lessons by being instructed to look at the journey, the process, the things that happen in between the concept/plan and the result. The sweetness of life and grist for growth and pondering lies in the patterns and changes in the middle.

McLuhan goes on to point on that General David Sarnoff is an idiot who doesn't "get" the nature of the medium at all, because he had claimed that technologies are neither good or bad in themselves, but it is the way in which they are used that determine their value. That statement is in direct opposition to McLuhan's point about the 'content' of the medium being irrelevant, and rather the implications of the medium on society as the important question to ask. McLuhan's point is that the technology doesn't merely become an addition to a currently existing toolset, it actually reshapes and reforms the entire operation of the system.

The awareness that "the medium is the message" is becoming more apparent as technologies grant us access to instantaneous information, canceling out the necessity to view and interpret things as they were previously presented to us: sequentially. The sequence itself is an illusion, as the message lies in holistic awareness. By breaking things down into a series of parts and analyzing them individually, they can never be understood in the same way as looking at the whole. But when viewed wholly, or simultaneously, the medium takes on a life of its own, as a living system, not one that 'results in' something or 'does' something, but one that merges with, shapes, and recreates that with which it interacts. (i.e. us, individually and societally). An example of this is given later in reference to "detribalization by literacy". The technology doesn't just lead to something else, but actually transforms the very fabric of the society, and the individual's role within it.

It's also pointed out that how we react to or respond to the medium is inconsequential to its effect upon us. Claiming that one is immune to the effects of a pervasive technology in society is simply ignorance. The medium doesn't have to be "accepted", or even understood - because of its integrated position within our culture and memeplex, it is subconsciously (or unconsciously) influential.

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word of the day: somnambulism

Technological Somnambulism is a concept used when talking about the philosophy of technology. The term was used by Langdon Winner in his essay Technology as forms of life. Winner puts forth the idea that we are simply in a state of sleepwalking in our mediations with technology. This sleepwalking is caused by a number of factors. One of the primary causes is the way we view technology as tools, something that can be put down and picked up again. Because of this view of objects as something we can easily separate ourselves from we fail to look at the long term implications of using that object. A second factor is separation of those who make the technology and those who use the technology. This division causes there to be little thought and research going into the effects of using/developing that technology. The third and most important idea is the way in which technology seems to create new worlds in which we live. These worlds are created by the restructuring of the common and seemingly everyday things around us. In most situations the changes take place with little attention or care from us because we are more focused on the menial aspects of the technology (winner 105-107).

favorite quote:

It is not an exaggeration to say that the future of modern society and the stability of its inner life depend in large part on the maintenance of an equilibrium between the strength of the techniques of communication and the capacity of the individual's own reaction.

notes to self:

Is there not charms
By which the property of youth and maidhood
May be abus'd?


a shakespearean commentary on new media? i guess this can be interpreted as the media's ability to make us create false expectations or standards for ourselves - for what youth and beauty are supposed to look like, how you're supposed to act, the sought after hyperrealistic illusions of fashion magazines, reality shows, music videos, and pop culture in general; being tricked into superficiality; transforming what the essence of youth means in today's society

'Medium is the Message'
- the "message" of any medium or technology is the change of scale or pace or pattern that it introduces into human affairs

ex. machine automation
- machine technology = fragmentary, centralist, superficial in its patterning of human relationships
- automation technology = integral and decentralist in depth

ex. railway
- didn't introduce transportation, it accelerated/enlarged the scale of previous human functions; new kinds of cities/work/leisure

ex. airplane
- didn't introduce travel, it accelerating the rate of transportation

"content" of any medium is another medium
- content of print => the written word
- content of the telegraph => print
- content of speech => the process of thought
- content of electric light => night baseball
- content of railway => coal, produce, etc.