Friday, 11 December 2009
danah boyd also deconstructs the uncritically accepted notion of 'digital native'. Children are no more natives than adults, it's just that the imperative to learn to use technology may be so much stronger when it has become an essential way to negotiate the conventional processes of growing up.
In short, plus ca change.
Wednesday, 9 December 2009
One of the essays is actually a project to explore issues in digital anthropology. I'm looking at an iconic object in the world of 3D graphics - the Utah Teapot - to help me explore various issues such as open source sharing, the preservation of digital heritage, the validity of virtual anthropology and remediation. More anon...
Friday, 13 November 2009
There I was a few posts ago almost cutting such people some slack ('Not all sell, sell, sell') but I think it was a case of absence making the heart grow fonder...
Thursday, 12 November 2009
Went to an interesting talk today by anthropologist Professor Georgina Born who wrote 'Uncertain Vision', based on ethnographic research at the BBC. She said that the BBC was an excellent place to witness the impact of neoliberal marketing thinking applied to the public sector in the 1990's (bringing in terms like accountability and a whole set of practices which are now accepted as part of the landscape).
She was critical about this impact, which for example saw the introduction of short term contracts which in her opinion squeezed the space available autonomous creative thinking, betraying the democratic Reithian vision.
There are pockets of hope and creativity for her, one being the BBC's determination to keep its finger on the pulse by exploring the possibilities of digital technology, leading to excellent services such as the BBC Asian Network which manages to be universalist and cater for a 'minority' (though this didn't square with her criticism of investment by public sector broadcasters in consultancies to project which platforms were going to be key in the future - how else are they supposed to know...?)
The answer came soon enough. Unsurprisingly perhaps for an anthropologist she also saw hope in the BBC's concerted efforts to carry out its own market research to ostensibly find out how to reach its audiences (I thought much like a PR professional might applaud an organisation which decides to do PR ect., but that's me being cynical). In the last decade this research has also included ethnography and she relished in the irony of the BBC employing commercial ethnography practices to "slap them in the face" when she had to tread so warily in her dealings with the upper echelons.
Anyway - two things to add. Firstly, the BBC isn't keen to shout about all the research it does. I am aware of its employment of a consultancy which conducted ethnographic research into nudist camps on its behalf (imagine the headlines...!). Secondly, for all her travails trying to get access to various departments such as news at the BBC, I spent a lot of time on the other side of the equation, trying to get journalists access to anthropologists going about their daily work. It wasn't easy and I think points to the difficulties outsiders have in gaining access to the internal processes of any institution as well as the similar incomprehension felt when facing rejection: "but why wouldn't they want to speak to me, my motives are pure..."
Wednesday, 11 November 2009
I outlined the difference between digital anthropology and ethnography, which I'm repeating here, to clarify that the focus of the MA (soon to be MSc) is the former.
There are two ways of interpreting digital ethnography. The first is that it is ethnography on digital subject matter (a la Mike Wesch at Kansas University) and the second is that it's using digital tools to conduct ethnography (a la Cardiff University's Hypermedia and Ethnography Group). They aren't exclusive: In the latter sense digital ethnography involves traditional ethnographic practices transposed into a digital medium, such as
Monday, 9 November 2009
Wednesday, 4 November 2009
We just had a small session with Stefana at UCL, who took us through her ideas in more detail. In a nutshell, she started out by saying that communication by adults with their nearest and dearest fits with the attachment theory of clinical psychology, given the typical content of messages that pass between them. Thanks to new media, the reaffirmation of close personal bonds is now possible at work but that this causes a conflict (especially for categories of worker being paid for their time rather than knowledge). This conflict is not just being addressed at the local level by organisations but states are legislating against the use of such devices and platforms, using safety as the excuse. This excuse just doesn't hold water (her extensive ethnographies within organisations bear this out) and is the pretext for a large incursion by all sorts of authorities into our personal lives.
It's all a bit controversial (controversy is something anthropologists do best) but observations repeatedly show that once workers finish assignments, they disengage and perform distracting activity whether smoking or stretching. Why not extend this to personal communications, especially bearing in mind that the average phonecall comes in at less than 2 minutes and that an average of three are made per day. Add to that the mental wellbeing benefits of allowing people to cultivate personal emotional links and bans on comms devices/platforms seem less sensible.
As an aside, such bans throw the hypocrisy of offices with beanbags and Friday massages into stark relief. They try to make the office environment more 'personal' but on their own terms...
Tuesday, 27 October 2009
This much we have decided. For ‘the digital’ to be a suitable subject for anthropological enquiry it must be amenable to ethnographic fieldwork and theorising (a continuity with anthropology’s past). Digital anthropology can’t privilege any people because all users constitute what e.g. the internet is and means by virtue of involvement with it everywhere (to an extent a break with much of anthropology’s past, where examinations of groups in fixed locations were common). Finally its output must be insights about what it is to be human, another continuity.
Whilst I have some ideas already about research I’d like to do, it’s clear that its subject must be culturally significant. What makes ICT's (Information and Communication Technologies) anthropologically interesting according to Tenhunen in a 2008 edition of the Journal of the Royal Anthropological Institute is: "their ability to influence sociality’s place based conditions of existence and forms." To that end he examines "how the appropriation of phones draws from culture and, conversely, contributes to changes in culture and society."
A tool I've enlisted to help fix an appropriate subject, (in other words mapping what's scheduled for mainstream adoption and when), is Gartner's 'Hype Cycle' graph (below), which has been tracking new technology on its trajectory of unrealistic expectations to mass adoption. That's not to say adoption by mainstream 'Western' culture is the key criterion - after all Tenhunen was looking at mobile phones in Indian villages where even a limited penetration was having a large effect. It's also not to say that peripheral phenomena aren't worth studying - for example there's been a lot of research into the practice of goldfarming which has generated an interesting real-world culture of its own, study of which throws light onto other human practices, even though goldfarming is ostensibly about virtual environments.
Ideas on a postcard! Or blog comment of course.
Thursday, 15 October 2009
Sunday, 11 October 2009
Thursday, 8 October 2009
Found this quote from Reuters blogger Felix Salmon:
"the biggest gap between professional journalists and bloggers hasn't even begun to start narrowing. It's this: professional journalists tend to think of their article as the end of a process of reporting, while bloggers tend to think of their entries as the beginning of a process of commenting."
It doesn't shed much light on anthropology per se but points to behaviours an anthropologist investigating digital culture needs to keep abreast of (if only to appreciate the nature of different data sources).
Wednesday, 7 October 2009
Wednesday, 30 September 2009
The key challenge is learning how to frame our investigations into areas such as human behaviour around new technologies with reference to over 100 years of thought in anthropology, at the same time drawing on even longer standing intellectual fields to provide context.
On the other hand I think the head of Department was right in stating that the diverse group of students on this course will each have something unique to contribute. They range in background from journalists to advertising and design professionals who recognise that digital technology has profoundly changed both the way these fields operate and how the public consumes their output.
These are just two of many implications of digital technology addressed by this course, which is designed to help us understand and explain them from a point of view that places (observed) human experience at its heart.