Deuxième épisode de notre grande saga bédé…
Sur Mediapart, le guru du numérique Nova Spivak a dénoncé l’effort d’embrigadement du Net opéré par l’administration Sarkozy. Invité au forum e-G8 qui s’est ouvert le 24 mai 2011 à Paris, il a mis en ligne “dans un souci de transparence” les documents qui lui ont été envoyés par la Présidence de la République française : invitation, note de cadrage et agenda des deux jours.
Le même souci de transparence et le même esprit rock’n’roll me poussent, chers lecteurs, à mettre en ligne le contenu complet de la sacoche (en polyester, couleur noire, 35 x 40 cm, Made in China) qui m’a été remise à l’accueil dudit forum.
A vous d’en tirer les leçons politiques qui s’imposent :
– 1 cahier modèle « William Sheller » (16 x 21 cm) spiralé, 180 pages blanches, avec logo eG8 forum, pour prise de notes – prix unitaire 6,69 € ;
By now, you’re all way too familiar with the Egyptian Facebook activism. And everybody and his sister has spent the last year-and-a-half discussing how wrong was Malcolm Gladwell in dismissing Moldovan Twitter activism. And millions of you have smiled at Gaddafi’s crazy rant against Tunisian Wikileaks activism. But I’m sure the notion of Avatar activism appeals to a more restricted audience.
In an attempt to fill this gap in your general knowledge, let me point you to a recent article by Mark Deuze.
Mark Deuze (2010). Survival of the mediated Journal of Cultural Science, 3 (2)
One interesting part of the essay deals with protestors around the world appropriating the aesthetic codes and themes of James Cameron’s film Avatar. In the Palestinian village of Bil’in, for instance, activists disguised as blue-skinned Na’vi fight “Israeli imperialism”. The same goes with other community initiatives around the world, such as the Dongria Kondh tribe in eastern India and the Kayapo Indians in the Amazon rainforest.
La quatrième séance de mon séminaire EHESS Corps et TIC : approches socio-anthropologiques des usages numériques a eu lieu le jeudi 27 janv. 2011. Le sujet traité : e-santé, médecine 2.0, le rôle des professionnels de santé, des collectifs de militants des droits des patients et des pouvoirs étatiques. Voici, comme d’habitude, les slides.
ATTENTION CHANGEMENT DE DATE : La prochaine séance (où il sera question de corps dans les médias sociaux) aura exceptionnellement lieu le VENDREDI 11 février 2011 de 17h à 19h en SALLE 2, EHESS, 105 bd Raspail 75006 Paris. Pour s’inscrire, il suffit de m’envoyer un petit mail gentil.
A long lineage of cultural critics, from Guy Debord to Carl Roscoe, have insisted on the unique ability of contemporary societies to ‘merchandise dissent’. Also, one man’s foe is another man’s icon. So, after Saddam Hussein’s card decks and the Osama Bin Laden Russian dolls, US new public enemy n. 1, WikiLeaks, spawns a series of novelty products. Here’s my – so to speak – favourites.
Category: dog clothing
Price: $ 18.95
Let’s say you have a small yappy dog. Which is admittedly already pretty annoying. What would you do to make it into an even more annoying little animal? Well buy a “I heart heart heart WikiLeaks” dog tee-shirt. Please note the Gothic font, which automatically adds a biker tattoo twist to the whole thing.
Sage journal Body and Society vol 16, n. 4 is finally out! Pardon my enthusiasm, but this issue features my 30-page essay A History of Virulence: The Body and Computer Culture in the 1980s: a killer mix of hackerdom, virality and computer nostalgia that also happens to be IMHO one hell of a contribution to the cultural history of the body in cyberculture.
Abstract: The recent turn in ubiquitous computing challenges previous theories of ‘technological disembodiment’. In a mediascape where technology permeates bodies, the current discourse of viral information insinuates elements of fear and risk associated with both physical presence and computer usage. This article adopts a socio-historical approach to investigate the factors underlying the early emergence of such features of our social imaginary by tracking them back to the computer culture of the 1980s. Analysing both mainstream and underground press sources from 1982 to 1991, a discursive core is revealed that revolves around the ‘computer virus’ metaphor. Popularized in this period, this notion came to resonate with mounting moral panic over the HIV/AIDS epidemic. Anxieties about the body in computer culture are then conceptualized (and historically contextualized) along two dimensions: first, the political proximity between HIV/AIDS activists and computer hackers during the FDA clinical trials controversy of 1987—8; and, second, the ideological reinforcement provided by academic progressive elements to these political actions. The implications of these results are discussed.
A few weeks ago, I published a “autor’s cut” version on this very blog (here part1 and part2) and you can download the unread proofs by clicking here (not for citation, please). Of course, if you want to download the published version, help yourself here. You might as well drop me a kind email and ask for a certain attachment 😉 And if you want to cite the article, because that’s what academics do, please find enclosed the complete reference.
Casilli, Antonio A. (2010). A History of Virulence: The Body and Computer Culture in the 1980s Body & Society, 16 (4), 1-31 DOI: 10.1177/1357034X10383880
From viral marketing to computer viruses, the cultural logic of virality permeates the Web. The December 2010 issue of the Sage journal Body & Society will publish my long-awaited 36-page essay “A History of Virulence: The Body and Computer Culture in the 1980s”. The text that follows is the second part of the “author’s cut” version of the article: an archeology of computer-mediated moral panic, autonomist marxist hacking, and AIDS activism. Click here for the first part.
This ‘viral turn’ in mainstream computer narratives was absorbed in a somewhat paradoxical way into users’ milieus. The symbolic coincidence of the body and computing machinery, as well as the related viral motives, were enthusiastically adopted by computer amateurs. This appropriation can be read as a typical ironic strategy mirroring hegemonic taxonomies (Ang, 1985; Storey, 2006), a way of transcending labelling through self-stigmatization. In this sense, virulence developed into a cultural process of unapologetic ‘counterpride display’ typical of youth subcultures (Richards, 1988). In the context of 1980s computer culture, this can be interpreted as something that aimed not only to empower autonomous social practices through political recognition but also to normalize personal motivations and behaviours through the inscription of technological activity in the intimate sphere of the body. The mimicking of the media hype was not only performed with satirical intent. It also performed a deliberate distortion and amplification of the viral discourse into one of ‘viscerality’. The classical Cartesian superposition between body and machine – implied by the mainstream rhetoric of computer viruses – expanded into a thematic sequence that came to be dominated by the image of the machine penetrating the body.
Understanding how computer culture adopted the stigma of being a ‘virus’ and turning it into an asset requires first understanding the relative place and status of the computer in late 20th-century consumer culture. The process of miniaturization of computing technology that had led from the 13-ton UNIVAC (1951) to the 30-odd kilo IBM 5100 (1975), was also a process of re-territorialization. While the post-war ‘electronic giant brains’ (Berkeley, 1949) occupied military bunkers and industrial basements, the 1980s saw the infiltration of computing machines into the private sphere. Decades before ubiquitous computing, homeand family-computers took up residence inside the houses of a new generation of electronic amateurs1. Commercial names changed in step, evoking everyday life and homely informality. The most successful products had common male and female names like Lisa or Vic2. They conjured up the unthreatening pleasures of family life: children (Junior, Piccolo), small animals (Pet, Bee), and fruits (Apple, Acorn, etc)3. Products designating power, luxury and imposing size were destined to sell poorly4. Specialized press targeting computer users developed these motifs. Home privacy became synonymous with personal, bodily intimacy. In the media, there was an increasing trend to emphasize the association between autonomous computing and bodily performance, beauty and health. The well-known Apple 1984 TV commercial (Scott, 1984)5, for example, staged the liberating power of personal computers by opposing a young female athlete to a crowd of senile users living under the rule of an Orwellian Big Brother.
These initial remarks are corroborated and extended by the analysis of visual sources. At first glance, the depictions of computers associated with sports and physical activities duplicate this buoyant bodily imaginary. For example, Figure 2 clearly places the computer in a family setting. The presence of a father and his son suggests intergenerational unity and family ordinariness. The father wearing sports gear further indicates that computing can be seen as a substitute for physical exercise.
Figure 2. Family computer and physical exercise (Anon., 1983a – courtesy of old-computers.com)
From viral marketing to computer viruses, the cultural logic of virality permeates the Web. The December 2010 issue of the Sage journal Body & Society will publish my long-awaited 36-page essay “A History of Virulence: The Body and Computer Culture in the 1980s”. The text that follows is the first part of the “author’s cut” version of the article: an archeology of computer-mediated moral panic, autonomist marxist hacking, and AIDS activism. Click here for the second part.
The emergence of ubiquitous media and the focus on pervasive computer networks seem to have introduced a major shift in the way information and communication technologies are practised and represented in contemporary societies. Since the early 2000s, the consensus around theories of a virtual humanity ‘homesteading on the electronic frontier’ – the ethereal cyberspace where users were to be ‘uploaded’ (Lévy, 1994; Rheingold, 1993) – have progressively given way to approaches to computer-mediated social interaction centred on mixed realities. According to these new theoretical stances, digital technologies are to be regarded as a domain of affordances extending and enhancing physical presence rather than superseding it (Hansen, 2006). Significantly enough, the author who popularized the very notion of ‘cyberspace’, William Gibson, acknowledges this momentous development in his novel Spook Country: if the pre-ubiquitous technological paradigm can be described as ‘a state in which ‘‘mass’’ media existed, if you will, within the world’, in the ubiquitous one they ‘comprise it’ (2007: 121).
Ubiquitous computing does not transcend everyday experience, rather it pervades reality by saturating the actual space of the cities and by infusing physical bodies. Featherstone (2007: 320) describes this media ontology by suggesting that ‘as media become ubiquitous they become increasingly embedded in material objects and environments, bodies and clothing, zones of transmission and reception’. After Simondon, Bernard Stiegler defines social and ubiquitous media as a ‘human techno-geographical milieu’ (in Venn et al., 2007), that is, a socio-technological process converting human corporeality into information. Following Stiegler’s emphasis on the need to harmonize symbolic, technical and material milieus, new couplings of the body, social imaginaries and social practices come into view.
On August 13, 2010, a database of the most reverted English Wikipedia pages has been released by Dmitry Chichkov on the Wiki-research mailing list. “Reverts ratio” (i.e. the ratio of invalidated changes to a certain article / the total number of revisions) is considered as a reliable indicator of vandalism in Wikipedia. (In case you wanted a piece of the action, here is the link to the list of the most reverted pages and here is the python script used to calculate it). A preliminary analysis performed by one of the administrators, Utkarshraj Atmaram, provides us with a good insight as to who vandals are.
Of course, the target pages fall in some predictable categories, like sex (16%), excrements (7%), and insults (7%). (more…)