There has been widespread concern in contemporary Western societies about declining engagement in civic life; people are less inclined to vote, to join political parties, to campaign for social causes, or to trust political processes. Young people in particular are frequently described as alienated or apathetic. Some have looked optimistically to new media—and particularly the Internet—as a means of revitalizing civic life and democracy.
Ever since the term “crowdsourcing” was coined in 2006 by Wired writer Jeff Howe, group activities ranging from the creation of the Oxford English Dictionary to the choosing of new colors for M&Ms have been labeled with this most buzz-generating of media buzzwords. In this accessible but authoritative account, grounded in the empirical literature, Daren Brabham explains what crowdsourcing is, what it is not, and how it works.
Information and communication technologies (ICTs)--especially the Internet and the mobile phone--have changed the lives of people all over the world. These changes affect not just the affluent populations of income-rich countries but also disadvantaged people in both global North and South, who may use free Internet access in telecenters and public libraries, chat in cybercafes with distant family members, and receive information by text message or email on their mobile phones.
Why do we feel insulted or exasperated when our friends and family don’t answer their mobile phones? If the Internet has allowed us to broaden our social world into a virtual friend-net, the mobile phone is an instrument of a more intimate social sphere. The mobile phone provides a taken-for-granted link to the people to whom we are closest; when we are without it, social and domestic disarray may result. In just a few years, the mobile phone has become central to the functioning of society.
Our workdays are so filled with emails, instant messaging, and RSS feeds that we complain that there’s not enough time to get our actual work done. At home, we are besieged by telephone calls on landlines and cell phones, the beeps that signal text messages, and work emails on our BlackBerrys. It’s too much, we cry (or type) as we update our Facebook pages, compose a blog post, or check to see what Shaquille O’Neal has to say on Twitter. In Texture, Richard Harper asks why we seek out new ways of communicating even as we complain about communication overload.
To philosophize is to communicate philosophically. From its inception, philosophy has communicated forcefully. Socrates, Plato, and Aristotle talk a lot, and talk ardently. Because philosophy and communication have belonged together from the beginning--and because philosophy comes into its own and solidifies its stance through communication--it is logical that we subject communication to philosophical investigation. This collection of key works of classical, modern, and contemporary philosophers brings communication back into philosophy’s orbit.
The message of this book is simple: the mobile phone strengthens social bonds among family and friends. With a traditional land-line telephone, we place calls to a location and ask hopefully if someone is “there”; with a mobile phone, we have instant and perpetual access to friends and family regardless of where they are. But when we are engaged in these intimate conversations with absent friends, what happens to our relationship with the people who are actually in the same room with us?
How can you know when someone is bluffing? Paying attention? Genuinely interested? The answer, writes Alex Pentland in Honest Signals, is that subtle patterns in how we interact with other people reveal our attitudes toward them. These unconscious social signals are not just a back channel or a complement to our conscious language; they form a separate communication network. Biologically based “honest signaling,” evolved from ancient primate signaling mechanisms, offers an unmatched window into our intentions, goals, and values.
In an age of proliferating media and news sources, who has the power to define reality? When the dominant media declared the existence of WMDs in Iraq, did that make it a fact? Today, the “Social Web” (sometimes known as Web 2.0, groupware, or the participatory web)—epitomized by blogs, viral videos, and YouTube—creates new pathways for truths to emerge and makes possible new tactics for media activism.
How do pervasive digital devices—smartphones, iPods, GPS navigation systems, and cameras, among others—influence the way we use spaces? In The Tuning of Place, Richard Coyne argues that these ubiquitous devices and the networks that support them become the means of making incremental adjustments within spaces—of tuning place. Pervasive media help us formulate a sense of place, writes Coyne, through their capacity to introduce small changes, in the same way that tuning a musical instrument invokes the subtle process of recalibration.