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Webfolio of
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R. Stuart Geiger
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Summary/Response Papers
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+ Self-evaluation
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Cybersubculture Report
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+ Self Evalation
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Individual Presentation
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Website Project
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+ Self-evaluation
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Description: That's what your webfolio should look like, and it should be named webfolio.htm. The webfolio will serve a double function: first, it will act as an online portfolio in which you provide links to each of your actual major assignments; and second, it will act as an evaluation of your own work in the course. Each of the bulleted items above should be links.
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You should evaluate each assignment separately (though you may evaluate the S/R papers as a whole), explaining what you believe you did well, what you learned, what you think you could have done better, and what grade you would ultimately give yourself for each assignment and why. Then create links from your webfolio to each of these evaluations. I will seriously consider your own evaluation of your efforts, so don't blow this off. Be honest and don't try to cover over what you didn't do well or what you could have put more effort into. Part of the importance of these evals is to indicate that you have learned something, that you understand what you could do better if you had had more time or whatnot. So take some time with this.
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Open Source Software: The Newest Specter? - R. Stuart Geiger
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+ Open Source Software: The Newest Specter?
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+ November 23, 2005
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+ As opposed to traditional proprietary programs which are copyrighted, controlled, and sold by the owner, open source programs are effectively in the public control, created, developed, maintained, and held in commons by a community which distributes the program freely to any who request it. For this reason, the movement is often compared by supporters and opponents alike with a number of anti-capitalist economic philosophies. Despite this, corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
+
+Download Open Source Software: The Newest Specter? (PDF 34.0 KB) or read below:
+
+With the fall of the Berlin Wall, capitalists around the world heaved a collective sigh. After more than a century, it seemed like the specter of Communism had finally been chased out of the West, paving the way for a new era of globalization. Political Economist Francis Fukuyama famously stated that humanity had reached “the end of history” after the collapse of the Soviet Union, claiming that ideological conflicts based on politics and economics had finally come to an end.[1] The unprecedented growth of the American economy in the 1990’s, fueled by technology and the Internet, left most capitalists blind to what many now consider Communism’s newest incarnation: open source software.
+
+As opposed to traditional proprietary programs which are copyrighted, controlled, and sold by the owner, open source programs are effectively in the public control, created, developed, maintained, and held in commons by a community which distributes the program freely to any who request it.[2] For this reason, the movement is often compared by supporters and opponents alike with a number of anti-capitalist economic philosophies.[3] Despite this, corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
+
+If the open source community consisted of a few dedicated individuals who produced inferior programs that were not adopted by the general public, then the debate over the nature of open source economics would most likely not exist.[4] The fall of the Soviet Union in 1991 seemed to empirically prove the concept that markets and competition create superior products than communitarian efforts.[5] To the surprise of economists and politicians alike, the community-driven model of production has created many products that are considered competitive to proprietary alternatives, and has even produced programs that have a majority of the market share in their class.[6]
+
+Computer software is a unique good, as it has little intrinsic value. Like a recipe or a sheet of music, computer code is worthless until it is used to produce something of value. Just as the formula for a soft drink cannot quench a customer’s thirst, computer code cannot perform its function until it undergoes compilation . This is a one-way process that turns human-written source into computer-readable binaries. Like Coca-Cola, most proprietary software developers make money selling this secondary product, and guard the means to produce it at all cost.[7]
+
+Where distribution of computer software differs from physical goods are the rights associated with acquisition. When purchasing most products, ownership – and all rights reserved with it – is completely transferred from seller to buyer. Computer software, however, is rarely truly sold; instead, it is licensed to customers, who gain only the right to use the software.[8] Because the computer software is not physical and ownership is not transferred, some theorists have classified the business of computer software a service, not a good.[9]
+
+In an open source system of distribution, software – always in the form of source code, but frequently in binary form as well – is given freely to any entity that requests it. This freedom is much more complex than simply being gratis , or free in cost. For a program to generally be considered “open source,” it must be libre , or free from restrictions.[10] The computer code must not only be open to the public, but also grant any user the right to alter the software, or create derivative works from it. Open source software is fundamentally different from proprietary software because the full rights associated with ownership of a program (modification, derivation, and distribution) are also completely given to all who obtain the software.10 __ As Richard M. Stallman famously explained, the freedom given by such projects are free as in speech, not just free as in beer.[11]
+
+The production of open source software is also significantly different from most proprietary models. Using metaphors to real-world construction of buildings, Raymond uses two examples, the cathedral and the bazaar, to explain the difference between the modes of production. When a cathedral is built, an elite group of monks and architects dictate the process down to the minutest detail. The parishioners have little say in the design or structure of the cathedral. However, when a bazaar – a market consisting of individual booths – is created, no one person controls it. Any individual with a certain agenda can set up a booth, and no one booth-holder can deny anyone – even customers – access to the rest of the bazaar. Paradoxically, because it is in the control of no one, it belongs to everyone.[12]
+
+Traditional proprietary software is produced in the cathedral style. A strict hierarchy exists in which employed developers, working under managers, write software code as it is assigned. Outsiders could not assist in the development of the software, as all coding is done in a proverbial wizards hall.[13] In contrast, open source development is more like a bazaar. There is no formal management, and developers – usually unpaid volunteers from around the world – simply submit new code whenever they feel inclined to do so. While certain members may ask that an individual begin working on a specific section of a program (especially if the individual has shown prowess in a certain area), each member has full autonomy in determining their direction and level of involvement in the project.[14]
+
+Most of these volunteer software developers who contribute to programs in the open source community do so to fulfill an emotional need, as opposed to an economic desire. This concept is explored in depth by many scholars, including Raymond[15] , Weber[16] , Goldman and Gabriel[17] , and Lerner and Tirole[18] . The conclusion is generally reached that individuals contribute to the community mainly because of its emotional and psychological benefits. The open source community, based on a “gift culture,” is desirable to many developers. Like most societies, the open source community is based on wealth (computer code).[19] However, the attractive difference in the OSS community is that ones informal position in the society is not determined how much code one obtains, but by how much code is given away.
+
+This radical form of ownership and production has incited many passionate reactions from both the left and right sides of the political spectrum. By 1998, software developers with Communist ideologies began equating the conflict between open source and proprietary software to Marx’s class struggle between the bourgeoisie and proletariat.[20] In analyzing the relevance of Marx in the 21st century, philosopher Slavoj Zizek stated that “the information revolution on capitalism” should be considered “the ultimate exemplification … of Marx’s thesis,” and had the very real possibility of destroying market forces in “the sphere of digitized information.”[21] Bill Gates has publicly called open source activists “modern-day Communists,” and many members of the community were more than happy to accept the accusation. This is most clearly shown in “The dotCommunist Manifesto,” written by Eben Moglen in 2001, which further entrenched the association between the open source movement and Communism.[22]
+
+One of the most obvious benefits of open source software is its low cost. Among experts and users alike, the cost of open source software has empirically shown to be less than that of proprietary software. Proponents of open source software believe that it is almost always less expensive to obtain, maintain, and implement than proprietary alternatives, and many studies have supported this claim[23] . In any market-based economy, competing firms operate as cost-efficient as possible, and many businesses see open source software as a way to gain a competitive advantage.
+
+An internal publication written by Vinod Valloppillil, a high-level manager at Microsoft, stated the obvious. In the so-called “Halloween document”, Valloppillil admitted that open source software was a “threat to Microsoft.” Claiming that “commercial quality can be achieved/exceeded by OSS projects” and “OSS software is at least as robust – if not more – than commercial alternatives,” the leaked memo told the open source community what it already knew: the community was better than the factory. [24]
+
+For these reasons and more, the communal aspect of open source software is often considered a reason against corporate adoption of open source software.[25] Despite this ideological difference, firms adopting open source software should not be seen as anti-capitalist, despite what the current political climate of the community is. Because most firms migrate to open source software in their own economic self-interest, any move towards open source that is done to increase competitiveness should not be considered an erosion of capitalism, but rather be viewed as a reinforcement of the ideology.[26]
+
+Ecobaby Limited, a small distributor of environmentally friendly baby products, is one such firm that migrated to open source software in order to stay in business. A small business with little capital, Ecobaby “could not sustain the expense” of Microsoft software, and installed an open source alternative, Linux. In doing so, the company was able to keep their budget under control. Pearse Stokes, Ecobaby’s Marketing Manager, proclaimed that “[A]nyone who can, should start to move towards Linux solutions within their businesses. Indeed, it seems illogical from a business or commercial viewpoint for any business to avoid doing so.”[27]
+
+For Ecobaby, and numerous other businesses, open source is a business strategy that is adopted for its cost-effectiveness.[28] The most obvious benefit that is realized from open source is the cost of initial acquisition. When obtaining most proprietary software, a licensing fee must be paid in order to use the program on a computer. In contrast, most open source software does not require the user to pay such a royalty, saving the firm a significant amount of money.[29]
+
+However, the economic benefits of open source software extend past the original acquisition costs. Most OSS solutions are more efficient than proprietary ones, and can be implemented on older, less costly machines. Open source programs are generally more stable and reliable, and the costs involved with support and management have also been shown to be less with open source systems.[30] When implementing their open source servers, Ecobaby found that they were able to create a more stable system using open source software running on “low cost” hardware. Despite the fact that Ecobaby did not have a large amount of “in-house” computer knowledge, adoption of open source software was relatively easy. [31]
+
+Most businesses are attracted to the low cost of open source software because it shares many similarities to a public good. Open source is economically advantageous because firms are able to utilize the benefits of countless hours of labor spent developing a project without contributing anything in return. Garrett Hardin’s theory of the tragedy of the commons would seem to predict that open source software is unsustainable for this very reason. The theory states that when resources are held in common, entities will attempt to gain the most value from the resource before others do, and extract all value possible without contributing anything back.
+
+Hardin uses the example of farmers who rush cattle onto a village lawn, attempting to gain as much of the resource as they can before others do. Because there is no enforced rule for distributing the wealth of the lawn, it turns into a desolate wasteland.[32] This analysis assumes a public good in which its available value is decreased whenever an entity receives more wealth from the commons than they contribute to it.
+
+Open source software does not fit this model, as the wealth that an individual obtains from a certain OSS project does not decrease the wealth available to other individuals. If anything, the more an open source project is used, the more valuable it becomes, as users can find flaws and errors, give developers new ideas, and increase its popularity. Even if the user does none of these, and simply uses the program in isolation from the project to extract as much wealth as possible, the value that others can obtain from the project is simply not affected by whatever benefits the first individual obtains.[33]
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+Despite the communitarian structure and anti-capitalist sentiment that is often associated with the open source movement, corporate adoption of open source software should not be seen as an erosion of American capitalism. Because firms generally involve themselves in the movement to gain competitiveness in the markets, open source software actually reinforces principles of capitalism. Adopting open source software to reduce business costs is no more Communist than selling shirts with pictures of Che Guevara in order to turn a profit.
+
+[1] Francis Fukuyama, The End of History and the Last Man (New York: Avon Books, 1992). Also available online at http://www.marxists.org/reference/subject/philosophy/works/us/fukuyama.htm</p>
+
+[2] Steven Weber, The Success of Open Source, (Cambridge, Massachusetts, and London: Harvard University Press, 2004) 3-6.
+
+[3] Milton Mueller, “Info-Communism: A Critique of the Emerging Discourse on Property Rights and Information” (paper presented at The 33rd Research Conference on Communication, Information and Internet Policy_,_ September 24-25, 2005), 8.
+
+[4] Weber 2004, 9.
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+[5] Joseph E. Stiglitz, Globalization and It’s Discontents (New York, London: W.W. Norton and Company, 2003), 131.
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+[6] Weber 2004, 9.
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+[7] Ibid, 3-4.
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+[8] Ibid, __191.
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+[9] Eric S. Raymond, “The Magic Calderon,” in The Cathedral and the Bazaar: Musings on Linux and Open Source by an Accidental Revolutionary (Beijing: O’Reilly, 1999), __145.
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+[10] Weber 2004, 5.
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+[11] Richard M. Stallman, The Free Software Definition. Available online at http://www.gnu.org/philosophy/free-sw.html (accessed 22 November 2005)
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+[12] Eric S. Raymond, “The Cathedral and the Bazaar,” in The Cathedral and the Bazaar: Musings on Linux and Open Source by an Accidental Revolutionary (Beijing: O’Reilly, 1999), __145.
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+[13] Ibid, 60-75.
+
+[14] Eric S. Raymond, “Homesteading the Noosphere,” in The Cathedral and the Bazaar: Musings on Linux and Open Source by an Accidental Revolutionary (Beijing: O’Reilly, 1999), _145. ,_ 81-88.
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+[15] Ibid_, 97-105; 130-135._
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+[16] Weber 2004, 8-10.
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+[17] Goldman and Gabriel, Innovation Happens Elsewhere (San Francisco: Morgan Kaufmann Publishers, 2005), 79.
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+[18] Lerner and Tirole, Economics of Technology Sharing: Open Source and Beyond, (Cambridge: National Bureau of Economic Research, 2004), 7-11.
+
+[19] Raymond 1999, Homesteading the Noosphere, 99-100.
+
+[20] Mueller 2005, __2-4.
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+[21] Slavoj Zizek_, The Spectre is Still Roaming Around: An Introduction to the 150thAanniversary Edition of the Communist Manifesto_, (Zagreb: Arkzin, 1998), 33-34.
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+[22] Mueller 2005, 3, 6.
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+[23] Jason Williams, Peter Clegg, and Emmett Dulaney, Expanding Choice, (Indianapolis: Pearson, 2005), 205-217
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+[24] Weber 2004, 126-127.
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+[25] Goldman and Gabriel 2005, 35.
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+[26] Ibid, 39-42.
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+[27] Pearse Stokes, Story Success Detail. Available online at http://www.li.org/success/view.php?x=70 (accessed 22 November 2005)
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+[28] Goldman and Gabriel 2005, 14.
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+[29] Williams, et al, 31.
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+[30] Ibid, 32.
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+[31] Pearse Stokes, Story Success Detail. Available online at http://www.li.org/success/view.php?x=70 (accessed 22 November 2005)
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+[32] Garrett Hardin, “The Tragedy of the Commons,” Science 162 (1968):1243-1248.
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+[33] Raymond 1999, The Magic Cauldron, 151.
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+ Academic Works ,
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+ Unpublished
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+ Share on
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2006/03/trobriand-cricket-an-ingenious-response-by-colonialism/index.html b/_site/posts/2006/03/trobriand-cricket-an-ingenious-response-by-colonialism/index.html
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Trobriand Cricket: An Ingenious Response by Colonialism - R. Stuart Geiger
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+ Trobriand Cricket: An Ingenious Response by Colonialism
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+ March 08, 2006
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+ In the film, “Trobriand Cricket: An Ingenious Response to Colonialism,” a team of anthropologists document the history and practice of cricket games the Trobriand tribe of New Guinea play. Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize. The filmmakers wish the viewer to form the opinion that primitive tribes resisted and even co-opted colonial attempts at assimilation. Our concepts of racism and colonialism tell us to congratulate the Trobriands for their clever act and possibly emulate it ourselves. However, what we initially see as an ‘ingenious response to colonialism’ turns out to be an ingenious response by colonialism instead.
+
+Download Trobriand Cricket: An Ingenious Response by Colonialism (PDF 16.8 KB) or read below:
+
+
+
+In the film “Trobriand Cricket: An Ingenious Response to Colonialism,” [1] a team of anthropologists document the history and practice of cricket games the Trobriand tribe of New Guinea play. Cricket, one of Britain’s favorite sports, is a source of pride and a symbol of British culture; when missionaries came to New Guinea, they brought the game with them. While some islanders played the game according to British rules, this Western version of cricket was difficult and awkward for the Trobriands to play. Over time, they changed the rules and norms that surrounded the game; the film leads us to believe that the culture turned the game into an activity that was meaningful and comfortable for the tribes. We see the pride that teams have in their chants, marches, body paint, and magic spells and assume that the Trobriand version of cricket is an empowering resistance in the face of British colonialism.
+
+Yet there is something wrong with this notion. Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize. The filmmakers wish the viewer to form the opinion that primitive tribes resisted and even co-opted colonial attempts at assimilation. Our politically-correct concepts of racism and colonialism tell us to congratulate the Trobriands for their clever act and possibly emulate it ourselves. However, what we initially see as an ‘ingenious response to colonialism’ turns out to be an ingenious response by colonialism instead.
+
+On the surface, Trobriand cricket seems to be a reflection of the native culture. The film describes cricket matches as a replacement for tribal battles; those participating in the game perform the same ceremonial acts (face painting, magic spells, rituals, and chants) that their ancestors performed before they went to war. Furthermore, some celebratory chants that teams perform after small victories reflect ancient legends and histories. This can be seen as a form of oral history in which stories are passed from generation to generation; instead of around the campfire, they are now spread on the cricket lawn. The assumption can easily be made that Trobriand cricket is a positive cultural activity.
+
+If a deeper analysis is performed, it is clear that Trobriand cricket detaches the tribes from their history and military forces, leaving them powerless and open to domination. While the first generation of Trobriand cricket players most certainly remembered the historical and military context of the ceremonial acts, those who grow up in a post-cricket world are likely to see the rituals as nothing more than game play. There is no context for children to place the rituals in, as cricket has rendered war obsolete. The fact that in Trobriand society, throwing the ball has replaced throwing the spear is a symbolic event; all the traditional methods that the Trobriands have for keeping history, protecting their interests, and defending themselves are gone. There are no more enemies, only competitors. The new generations are not taught war and history through cricket; they are taught that war and history are cricket.
+
+This is the “peaceful” fantasy of the liberal-democratic order fulfilled in totality. The Trobriand people would be in the same powerless position if the British had forbidden weapons, ceremonial rituals, and wartime preparations under threat of punishment or execution (an act that has precedence). In both of these worlds, the Trobriand tribes are disarmed and harmless; however, in the current version of events, both the Trobriands and cultural theorists embrace the situation, something that could not be said if the British had used force and violence. This is the worst form of domination, the kind that performed by the self and seen as liberation.
+
+Current trends of postmodern thought hold to the view that fear of the Other is something to be avoided. Constituting the Trobriands as brutal savages because they have war rituals in their culture would be an ignorant and racist viewpoint. However, instead of changing the self to embrace the Other, there is a tendency to turn the horrific “Other” into a more manageable “other” which we can then embrace. The West creates myth of the noble savage – the construction of the primitive Other as a being that is no different from us. This is dangerous; when we see the Other as just a different self, the next logical step is to assume that they think like we do and want what we want. Cultural assimilation becomes charity as the West gives the “gifts” of modernity: capitalism, classical liberalism, and political realism. Not only is the true nature of these gifts in question, the very notion of the cultural gift reifies the realpolitik system of international relations. This model, which views nation states as primary actors, is contradictory to native culture; yet, throughout history, the “gift” of geopolitical borders and sovereign recognition has been couched in the prison of reservations and used to justify assimilation.
+
+This process of cultural domination is not an abstract concept; it is shown directly by several rituals that Trobriands perform. While some teams incorporate tribal stories into their chants and marches, many more portray Western concepts. One team mimics Allied aircraft that were stationed on the island during World War II. Others refer to their nimble hands as “PK,” a popular brand of Allied chewing gum. For a game that is suggested to be liberation from Western dominance, it takes capitalist consumerism to a whole new level. The players do not wish simply to chew PK gum or pilot an aircraft; they express a desire to become these products of the West.
+
+These criticisms are not intrinsic to the game of cricket. The British version, in contrast, does not retell history, replace the military, or even appear to serve as an embodiment of British culture. British cricket is history, not a telling of it; players and teams write new lines in history books instead of reciting old ones. Furthermore, those who play cricket see it as a recreational sport, not a military game. British cricket is fairly tame; games are slow-paced and last days. Finally, British cricket is more a part of British culture than it is a reflection of it. Fans do not enjoy the game because it somehow stands for the society they love; they enjoy the game because it is part of society they love. In fact, one reason that cricket is such a part of British culture may be precisely because it does not reflect it. The fast-paced capitalist society that is present in Western nations is more like the high-energy game of football (soccer) and rugby than cricket. Those who are a bit weary of the society can take a break with cricket before returning to their normal lives.
+
+While British cricket may not reflect British society, Trobriand cricket can be seen as a reflection of certain British societal traditions. Of course, the face painting and chants are not indicative of British culture, but the way that Trobriand cricket evolved has similarities to British cultural hegemony. In fact, the story of cricket in Trobriand is a microcosm for the history of British colonization. In the beginning of the Empire, British troops colonized certain areas, just as missionaries taught cricket to islanders. In both instances, the subjects of colonization did not like their fate and rebelled. India, America, and colonies in Africa and Asia revolted, forming independent states; the Trobriands quit cricket proper and started their own game. As time passed, previous British colonies (America and India especially) became significant trading partners with Britain and share many aspects of culture. Likewise, Trobriand cricket has become westernized in regards to some rituals. The cycle has come full circle – just as young Indians fight for the chance to speak with Western accents in outsourced call centers, young Trobriands taunt their opponents by implying that they are more Western in their supposed “ingenious response to colonialism.”
+
+While the Trobriands appeared to co-opt the colonial forces that attempted to assimilate them, in reality they simply fell into a devastating trap which turned their meaningful cultural history and practical military experience into a game for the rest of the world to watch. This event is indicative of liberal-democratic realism, which views sovereign states as the primary actors in the world and seeks to dismantle all other geopolitical entities. Viewing Trobriand cricket as liberation from imperialism only serves to reify this notion and justifies the assimilation of the Other through a merciful gift. Instead of a story of success for the islanders, we should see Trobriand cricket as a form of disarmament and cultural assimilation that is more an ingenious response by colonialism than to it.
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+[1]Leach, J., & Kildea, G. (1976). Trobriand Cricket: An Ingenious Response to Colonialism [Motion picture]. United States: University of California at Berkeley Extension Center for Media.
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+ co-option ,
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+ Academic Works ,
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+ Share on
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2006/05/notions-of-identity-liberation-in-virtual-gaming-communities/index.html b/_site/posts/2006/05/notions-of-identity-liberation-in-virtual-gaming-communities/index.html
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Notions of Identity Liberation in Virtual Gaming Communities - R. Stuart Geiger
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+ 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:
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+
+
+Except for the technophobic Luddites and neo-Heideggerians, cyberspace and virtual societies (along with the liberation that comes with them) have been appropriated by someone in almost every school of postmodern thought. From post-Marxism and psychoanalysis to radical democratic theory, a current trend is to see cyberspace as a new frontier in which we can cast off the oppressive shackles of modernity. Optimistically, many theorists infer that virtual reality and cyberspace is humanity’s chance to start over, to make things right. The opinion seems to be that online communities are they way out of traditional social norms and mores – perhaps they may even liberate us from dominating social institutions all together. We are told that as long as humanity is given a safe space, a liberating medium to exist in, the once-utopian escape of power and domination can be achieved.
+
+The vast worlds of Massively Multiplayer Online Role Playing Games (MMORPGs) seem to be the closest implementation of these postmodern desires. In these games, a player is able (forced, even) to radically constitute their on-line self at will. Race, age, gender, beauty, social role, economic class, and innumerable other traits which have a strong influence in human interaction are simply another form of voluntary communication in an on-line realm. Despite this, these virtual gaming communities should not be seen as safe spaces in which a subject can realize their true (or ideal) self for three key reasons: first, seemingly free-form gender play becomes appropriated, paradoxically entrenching a stable gender order; second, a globalized capitalist hegemony is furthered both inside and out of the virtual world; and third, violent normalization based on strict hierarchy and militarism is commonplace in all but the tamest on-line realms.
+
+Liberation of the gendered subject is a heavily advocated position in postmodern thought and queer theory. In the status quo, the arguments presented in favor of the cyberspace-as-liberation viewpoint from this perspective are based on principles of identity and society. The problem that postmodernists attempt to solve is a double-dialectic of identity between the conflicts of society versus the individual and the individual versus themself. The first point of tension is based on a difference between what society says the individual should (not) do and what actions the individual wishes to perform. This is most clearly illustrated in reactions to homosexuality: a societal norm may exist against same-sex relationships, causing outward conflict.[1] The second is due to an internal struggle between the individual’s physical body and mental self (psyche). One instance of this struggle is that of a blonde deciding to dye their hair brown, believing that that their personality corresponds more to that of a brunette than a blonde. Another example of this conflict is that of the pre-op transsexual, who feels that their true self does not correspond to their physical body.[2]
+
+From this viewpoint, on-line gaming communities appear to be an instant solution to these problems, as they are based on the static nature of the human body. The tension between societal roles and individual identity can be bypassed in these realms, as a subject can define their digital persona (called an avatar) so that the actions that the self desires are socially acceptable when performed by the avatar. An example of this is a male homosexual playing a female heterosexual character in an attempt to enter into a relationship with a man; even in the most homophobic virtual communities, such an act is socially acceptable insofar as the homosexual’s “true” identity is not discovered. Obviously, it follows that the second source of tension, the internal struggle, is mitigated in these worlds as well. The subject has full control over who their digital character is, and any role confusion can be cleared with the click of the mouse.
+
+Postmodern theorist Miroslaw Filiciak paints a delightful picture of this liberation at work in online gaming communities. Though the willful assertion of our true selves, Filiciak asks us to embrace this new “chance of expressing ourselves beyond physical limitations” as a “postmodern dream being materialized.”[3] In addition to simply providing for a healthier psychological state, Filiciak believes that online gaming communities have the ability to escape the cycle of domination and power – he states that “[t]he possibility to negotiate our ‘self’ minimizes the control that social institutions wield over human beings.”[4]
+
+In the same vein, cultural theorist Lisa Nakamura believes that games have the power to re-write the traditional notions of race and ethnicity. She believes that “[r]ole playing is a feature…it would be absurd to ask that everyone who plays within it hew literally to the gender, race, or condition of [their] life. A diversification of the roles which get played… can enable a thought provoking detachment of race from the body.” Nakamura even goes as far as to say that “[p]erforming alternative versions of self and race jams the ideology-machine.” [5]
+
+Due to certain assumptions taken during its formulation, this view of on-line gaming communities is ultimately unequipped to face the oppression it claims to solve. The gender-conscious cyberspace-as-liberation discourse not only takes for granted that gender is a stable, binary notion, but actually reintrenches this concept, which makes gender-based oppression inevitable. Furthermore, the libratory view is a false transgression against the stable gender identity which serves to maintain its existence. It fails to take into account the socially constructed nature of gender, instead desiring a false escape which feeds into the dominant paradigm of gender relations.
+
+On the surface, this theory of cyberspace-as-liberation appears to be a radical movement. After all, players are supposedly making bodily categorizations irrelevant through playing with these traditionally static categories. In actuality, the so-called revolution is situated at a point where it appeases those who are discontent with the existing social order, yet fails to challenge societal construction, the true system by which domination is ultimately exercised.
+
+Protests against the liberal-democratic capitalist order provide a relevant analogy for the problem. The system, under the principles of freedom and choice, permits its members the ability to criticize it. However, this is only the case because all defiance is situated at a point in which protest ultimately sustains the system as a whole. Resistance, therefore, is co-opted; instead of banning The Communist Manifesto , it is sold. The main issue is not that the order allows these transgressions to exist, or even that they effectively support the liberal-democratic capitalist system. The fact of the matter is that the ability to criticize the order is an essential part of its existence.[6]
+
+Gender functions in a similar fashion; libratory discourse is the digital equivalent of a Che Guevara shirt sold at a department store. In this case, the order is that of stable gender identities. The ability of a player to freely define their character’s sex is permitted, as long as that sex is either male or female and static for the course of the character’s existence. Resistance to the gender order is placed at a point where true subversion of the system is impossible, insulating it from any true change. As with the political/economic order, this break (however damaging it may seem) is actually an essential part of the stable gender order.
+
+Such acts of gender reidentification (the digital version of cross-dressing) may seem like transgressions against a system of stable gender identities. Under a closer, more empirical inspection, it is evident that such seemingly rebellious acts entrench the order further. In digital games, presented gender roles tend to be exaggerated; males are often bursting with muscle, carrying large weapons, and acting as the hero while females are frequently scantily-clad, voluptuous, and playing the damsel in distress.[7] While most of these constitutions are due to the choices of game designers, players of on-line games tend to exaggerate gender stereotypes when playing in a social game. Whether one is playing a character that is representative of their ‘true’ gender or not, a major goal of role playing games is to have one’s character be considered authentic by others. In terms of gender, the easiest (and most natural) way for this to occur is through the application of stereotypes.[8]
+
+In this way, the order of stable gender identities becomes entrenched through what seems to be a rebellion against it. This is the case because the very notion of a stable gender order cannot exist without allowing for trans-gender play. However, like the liberal-democratic capitalist order, rebellion in the system precludes the possibility for any sort of real damage to it. In the same way that students are permitted[9] to walk out of school in protest as long as they remain in the classroom on all other days of the year, individuals are allowed to act out alternate genders and sexualities in an on-line video game community, as long as they come back to the real world (and their real gender/sexuality).
+
+When discussing the liberation of the subject in any situation, analysis must also be given to the structure that makes this escape possible. In the case of on-line gaming communities, the forces of globalized capitalism are at the forefront of any movement within these worlds. With this in mind, the digital cure for oppression may be worse than the disease. Most strands of postmodern thought strongly oppose capitalism, viewing it as a system of oppression and domination.[10] Post-Marxists view capitalism and consumerism as part of a system of commodity fetishes and see micro-political acts as a system for resisting these superstructures. Post-colonial theorists criticize the globalizing mechanism by which multinational capitalism destroys the individual or indigenous people, while other postmodernists simply deconstruct the hierarchical structure of such an ethos.[11]
+
+Presented in this context, a quick look at the actual gaming communities shows that their existence reinforces capitalism in two ways. The Internet, the essential network which connects players together from around the world, is a product of globalized capitalism, as are the games which enable this so-called liberation. In order to participate, players must significantly invest into this system; even if a game is offered for free, the cost of internet access and a personal computer contribute to the global capitalist hegemony that many postmodern thinkers regard as a major source of oppression.[12]
+
+More importantly, capitalism is a powerful and necessary institution in the actual gameplay of many MMORPGs. Earning in-game currency in order to buy better weapons (so that one can get more in-game currency to buy better weapons, and so forth) is one of the basic premises of these games. The notion of capital (especially capital as a mechanism of power) thrives in MMORPGs.[13] One example of this is the game Everquest, developed by Sony. Soon after the game’s release, players began to sell their in-game currency or treasured items to each other for real-world cash via on-line auction sites. An entire economy arose, based solely on the production and trade of virtual items. A now-famous study by Edward Castronova showed that the game’s economy was a powerhouse: the digital nation had the 77th highest GDP per capita in the world, slightly richer than Bulgaria.[14]
+
+This has significant implications for libratory discourse on the subject. For postmodernists, the cure for a categorized self may be worse than the disease. If the only way to liberate the self from one form of oppression involves participation in a capitalist system which introduces another form of oppression, what truly has been accomplished, aside from the transference of masters? Even if an individual is able to play such games as a liberated self without participating in the capitalist systems, the space of the game is still influenced by such structures of class and capital, which create dominating superstructures capable of oppressing (or assimilating) those who are not complicit in its creation.[15]
+
+In addition to problems with gender play and capitalism, seeing digital gaming realms as a safe space to escape domination ignores the oppression that is inherent in society. While this form of subjugation may be inevitable in any civilization, it is exacerbated in highly hierarchal and militarized ones. The basis of such a criticism is founded on the works of French philosopher Michel Foucault in regards to power. Foucaultian power is a social force, which causes community members to not only regulate others, but themselves as well. The traditional notion of power, the ability to dominate or subjugate, is only the most complete implementation of power. Similar to the sociological concept of norms, power is a result of normalizing social institutions.[16]
+
+Instead of being instituted by the source, power is instituted by the subject on behalf of the source. Foucault sees power emerge frequently from the bottom-up of a hierarchy; instead of powerless individuals doing the will of those with power, these so-called powerless figures attempt to find the norm, and then self-regulate their behavior to follow it. In addition, power operates laterally, with members of a society comparing their behavior to those like them to see if they are “normal.” Finally, power can even be formed from the top-down, in which the so-called authority figure bases their rules partially on what would be perceived as most acceptable to those below. In essence, “power is everywhere … because it comes from everywhere.”[17] The problem with this normalization is that it is the root cause of all oppression and domination, known as terminal forms of power in Foucaultian terms.
+
+When social interactions in on-line games are examined, it is evident that Foucault’s criticisms are even more applicable to these communities as they are to the “real” world. In World of Warcraft, this form of socialization is built into the game. In order to be successful, one must not only “party up” with other gamers, but also join a guild of fellow warriors. These guilds are often strictly-regimented organizations which demand intense loyalty between members, a Foucaultian recipe for disaster. These social institutions have the explicit function of making combat easier against more powerful enemies, but perform a powerful function that is often overlooked: normalization of militarized behavior.
+
+One of Foucault’s main criticisms is that domination always results when in such a system of normalization, yet structures such as the military and institutionalized education allow for a greater force to be applied to the subject. Even if the deidentified subject is possible, it is impossible for a subject to escape significant power relations while also being a member of a highly hierarchal, militarized society. In this case, the deconstruction of identity is all for nothing, as further forms of domination will be brought up to replace the ones eliminated in the postmodern breakthrough.[18]
+
+The process of liberation in on-line video games is a difficult subject, due to the complex relationship between socialization and performativity in virtual worlds. Such systems may seem like inviting spaces for gender play, but one must be wary of the underlying stable gender order which appropriates this act. Furthermore, when searching for liberation, postmodernists should also be wary of the massive globalized capitalist system that dominates both the virtual realm and the technological infrastructure it utilizes. Finally, structures of power and dominance must be understood in their hierarchical and militaristic context, or else the liberated subject risks falling back into the same level of domination under a different master. Despite this, one should not conclude absolutely that there is no action which can be taken to solve the problem; the search for a viable mechanism for which liberation can be achieved should always continue in order to avoid a nihilist collapse.
+
+[1] Butler, Judith. Bodies That Matter. New York: Routledge, 1993. 4-6.</p>
+
+[2] Heyes, Cressida. “Feminist Solidarity after Queer Theory: The Case of Transgender.” Signs: A Journal of Women in Culture and Society. Vol. 28, No. 4, 2003. Paragraph 10.
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+[3] Filiciak, Miroslaw. “Hyperidentities: Postmodern identity patterns in massively multiplayer online role-playing games.” The Video Game Theory Reader. New York: Routledge, 2003. 101.
+
+[4] Ibid, 100.
+
+[5] Nakamura, Lisa. “Race In/For Cyberspace: Identity Tourism and Racial Passing on the Internet.” Works and Days, 13(1, 2), 1995. 23.
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+[6] Zizek, Slavoj. Revolution at the Gates. London: Verso, 2002. 168-171.
+
+[7] Dietz, Tracy. “An Examination of Violence and Gender Role Portrayals in Video Games: Implications for Gender Socialization and Aggressive Behavior.” Sex Roles. Vol. 38. Nos. 5-6, 1998. 436.
+
+[8] Bell, David. “Identities in Cyberculture.” An Introduction to Cybercultures. New York: Routledge-Taylor & Francis, 2001. 125.
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+[9] By permitted, I mean that they are allowed to perform an act of civil disobedience which may or may not include punishment.
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+[10] Zizek, Slavoj. Contingency, Hegemony, Universality: Contemporary Dialogues on the Left. London: Verso, 2000. 322.
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+[11] Ward, Glenn. Postmodernism. Chicago: McGraw-Hill, 2003. 173-198.
+
+[12] Dean, Jodi. “Communicative Capitalism: Circulation and the Foreclosure of Politics.” Cultural Politics 1, 1, 2005. 74-81.
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+[13] Reynolds, Ray “Commodification of Identity in Online Communities.” Paper presented at the annual
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+meeting of the Association of Internet Researchers, Toronto, CA, October 2003., accessed online at http://www.ren-reynolds.com/downloads/RReynolds_AoIR_2003.doc . Section 3-5.
+
+[14] Castronova, Edward. “Virtual Worlds: A First-Hand Account of Market and Society on the Cyberian Frontier.” CESifo Working Paper Series No. 618, 2001. 32-33.
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+[15] Zizek, Slavoj, and Glyn Daly. Conversations with Zizek. Polity, 2004. 94-98.
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+[16] Foucault, Michel. The Foucault Reader. New York: Pantheon, 1984. 188-205.
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+[17] Ibid, 92-102.
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+[18] Ibid, 214-225.
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2006/05/web-design-blueprints-on-the-css-zen-garden/index.html b/_site/posts/2006/05/web-design-blueprints-on-the-css-zen-garden/index.html
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Web Design: Blueprints on the CSS Zen Garden - R. Stuart Geiger
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+ This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2007/01/response-the-cyborg-self-and-the-networked-city-by-william-mitchell/index.html b/_site/posts/2007/01/response-the-cyborg-self-and-the-networked-city-by-william-mitchell/index.html
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Response: Me++: The Cyborg Self and the Networked City by William Mitchell - R. Stuart Geiger
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+ Response: Me++: The Cyborg Self and the Networked City by William Mitchell
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+ January 29, 2007
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+ In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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+
+
+This type of technological innovation is not new for Mitchell. He states that such advances are part of our human heritage, from “[w]alking sticks [which] provided an early, rudimentary form of exoskeletal support” (20) to automobiles which replaced the legs as a mechanism for transportation. The concept of a networked self is also something which came before the technological advances of the 21st century. Mitchell describes that even sexual reproduction itself can be considered part of this system, as it “is constructed to interface with other, compatible sexual plumbing for the efficient transfer of genetic information in fluid format” (22). With this point in mind, Mitchell spends a large majority of his book describing the various “circumscriptions” (41) that make the 21st century urbanite distinct from homo habilis, whose use of crude tools ushered in the stone age. These advances, which include “wireless coverage” (49), “miniaturized machinery” (64), “dematerialized text” (84), “location-tracking technologies” (115), and “[m]odularized, parameterized, mobilized software” (141) combine into a single genre of technological innovation which provides a new framework for human interaction: the neo-nomad.
+
+For Mitchell, this change is beneficial for humanity as a whole. It “offers liberation from the rigidities and interdictions of the predefined program … a release from ways of using spaces produced and enforced by dominant social orders” (160). By opening up multiple paths of resistance and communication, such technologies make a broader struggle against oppression possible. However, is this fundamental shift necessarily advantageous for marginalized groups who desire such freedom from dominating social institutions? The only example that Mitchell gives in support of this new resistance is an uncited instance where suburban and urban “kids” (160) used cell phones to coordinate both “street demonstrations” and “raves” (161). These digitally literate youngsters then discovered that they could program worms and viruses to “clog channels of communication” (161) presumably used by their enemies. Such a stratum seems hardly oppressed when compared to their inner-city peers. It must be emphasized that new technology is often a privilege of wealth and unavailable to most marginalized groups. In contrast to this nomadic resistance, we can remember the Civil Rights Movement of the 1960s and ‘70s, arguably one of the most effective social movements in recent memory, which advanced without these digital information networks at all.
+
+Furthermore, even if such actions did constitute egalitarian political resistance, such occurrences are rare in the networked world. Instead of using the digital world to influence the physical, many acts of political resistance stay in the network. When resistance becomes as easy as friending a politician in Facebook or writing a blog post, is it truly effective? As the 2004 election proved, mobilization on the Internet – specifically the so-called “blogosphere” – failed to translate into significant real-world political action. It is possible that nomadic resistance is solely symbolic, carrying little weight. On the other hand, information networks seem to significantly benefit those already in power. Mitchell discusses this topic, but determines that such networks are amoral; that is, they can be used for “good or ill” (192), as he keeps reiterating throughout chapter twelve. However, such a conclusion ignores the systematic bias that such networks have towards those who control them. And despite what Time Magazine said, multibillion dollar corporations still own MySpace and Blogger, the U.S. Government still indirectly controls ICANN, Choicepoint still sells your aggregated personal data to the highest bidder (non-governmental or otherwise), and the NSA can still obtain phone and Internet conversations without a warrant. When it comes to new powers afforded by the network, the common person does not appear to even break even, much less those on the fringes of society.
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+ communication ,
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+ cyborg ,
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+ information network ,
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+ information ,
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+ internet ,
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+ network ,
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+ Networked City ,
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+ power ,
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+ social networks ,
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+ surveillance ,
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+ technology ,
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+ text ,
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+ virtual reality ,
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+ virtual ,
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+ William Mitchell
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+
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+ Reviews and Responses
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+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2007/03/response-neuromancer-by-william-gibson/index.html b/_site/posts/2007/03/response-neuromancer-by-william-gibson/index.html
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Response: Neuromancer by William Gibson - R. Stuart Geiger
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+ Response: Neuromancer by William Gibson
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+ March 23, 2007
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+ William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
+
+Case, the protagonist, is an ex-hacker who has been maimed by a previous employer, making him unable to “jack in” (37) to Gibson’s version of the globalized information network he calls “cyberspace”(4). Molly, a street-smart “razor girl” (28) with knives for fingernails and mirrored lenses for eyes, rescues Case from his self-destructive habits at the behest of Armitage, her employer who takes orders from Wintermute. As we later learn, Armitage’s mind and body has been re-created by Wintermute from soldier named Corto, who was brutally wounded in a military operation which tested the effects of technological weapons. Armitage heals Case, but only temporarily; he must complete the job for his restoration to be permanent. Together, these three obtain Dixie Flatline, a “construct” (49) created from the downloaded brain of dead hacker McCoy Pauley, as well as Peter Riviera, who has the mystical talent of making others see his “holographic cabaret” (138) through the use of special implants. They also enlist the help of Maelcum and Aerol, two Rastafarians from a space colony called Zion which rejects the hyper-technological “Babylon” (248) below. Wintermute has this team break (both physically and digitally) into the Villa Straylight, the headquarters of Wintermute’s creator, the Tessier-Ashpool corporation. With the help of Lady 3Jane, Tessier and Ashpool’s daughter, the team obtains a password which will allow them to free Wintermute’s security locks. While performing this task, Case learns that Wintermute is only half of another AI called Neuromancer collectively. He frees the locks and allows this super-AI to form, theoretically achieving godhood.
+
+All the main characters in Neuromancer are defined by their relation to technology. Case holds a “contempt for the flesh” (6) and is unable to come to terms with the real world; his two addictions are cyberspace and, when that is unavailable, mind-altering drugs. His physical body is rarely described, leading Gibson to characterize him mainly by his actions in relation to technology (specifically cyberspace). Molly, on the other hand, uses technology to supplement her physical body. Along with her physical implants, she frequently uses temporary “derms” (85) to enhance her physical performance. Dixie Flatline, literally a man in a box, makes constant reference to his technologically-mediated existence, while Armitage/Corto is nothing if not technology: his body has been recreated by surgeons, his mind made new by Wintermute. Riviera’s main purpose is his hologram implants; like Case, his physical body is rarely described. The Rastafarians, specifically Maelcum and Aerol, are characterized in opposition to the technological Babylon on Earth, although they help the team because Wintermute made them see a sign they thought was from God. It is Wintermute, however, who can be considered the most significant character in the novel. The fact that entire novel is an adventure funded and conceptualized by the AI is significant, as all the other team members are not only characterized by their own relation to technology, but their own relation to Wintermute.
+
+Such a state of technological identification is precisely the target of Martin Heidegger’s criticism of technology and modern metaphysics. For Heidegger, this philosophical conception of the self (which culminated in Descartes) sees the body as simply another object which may have instincts, desires, and lusts, but ultimately is controlled by the pure subject of the mind. Modern scientists, for example, prize objectivity and view the world through a framework that minimizes the researcher’s effect on the experiment. It is not specifically tools that are the target of Heidegger’s criticism, but rather this techne-centered subjectivity and mindset that leads us to consider everything beyond the pure subject an inferior object that exists solely to benefit the subject. This mindset terminates in the desire to escape the tainted body, with its bothersome limitations. While this is clearly seen in Case’s “contempt for the flesh,” (6) Molly’s anesthetic derms and Dixie’s virtual existence point to this overcoming of authentic existence which Heidegger claims characterizes the modern project and its technological mindset.
+
+Neuromancer/Wintermute, however, is the pinnacle of the technological society and the clearest embodiment of Heidegger’s techne-centered being. Instead of actively being-in-the-world, this superior construct is a passive participant when it comes to existence. It may have thoughts and even citizenship but its body is simply static hardware, a mainframe that always perceives and experiences through something or someone else (a sensor or data input). This can be seen in Neuromancer’s final conversation with Case. When asked how things will be different, the AI responds: “Things aren’t different. Things are things.” (270) Neuromancer, the now all-knowing godlike being, seems infinitely resigned when it comes to Earth. It focuses on talking to an AI in the Centauri system. Such a resignation is precisely Heidegger’s prediction of posthuman existence: a world that is dead to us.
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+ cyberspace ,
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+ heidegger ,
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+ information network ,
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+ information ,
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+ Martin Heidegger ,
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+ mind and body ,
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+ network ,
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+ Neuromancer ,
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+ technology ,
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+ virtual ,
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+ william gibson
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+ Reviews and Responses
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+ Share on
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+
+
+
+ Facebook Google+ LinkedIn
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+
You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2007/04/response-patchwork-girl-by-shelly-jackson/index.html b/_site/posts/2007/04/response-patchwork-girl-by-shelly-jackson/index.html
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Response: Patchwork Girl by Shelly Jackson - R. Stuart Geiger
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+ Response: Patchwork Girl by Shelly Jackson
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+ April 12, 2007
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+ This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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+”Patchwork Girl; or, a Modern Monster by Mary/Shelly, & Herself” [title page], “is a haphazard hopscotch … through patched words in an electronic space” [this writing]. “[M]ade up of a multiplicity of anonymous particles, and … no absolute boundaries” [self-swarm], “the entire text is within reach, but … I can see only that part most immediately before me, and have no sense of how that part relates to the rest” [this writing]. “[B]ecause” [this writing] “we live in the expectation of traditional narrative progression … a kind of vertigo besets us when we witness plot” [lives] “without shape, without end, without story” [this writing]. “We are … entangled … awkward .. our conclusions unsubstantiated” [lives].
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+“You could say that all … pieces of writing” [all written] “generate certain formations … but … despite ourselves” [lives] “an electronic river washes out” [hop] “traditional form with its ordered … determined structure” [what shape]. “[S]o if you think you’re going to follow … you’ll have to learn…” [think me] “words … lubricated and mobile, rub familiarly against one another in the buttery medium … The letters come alive like tiny antelopes and run in packs and patterns” [blood] “there’s just no way around it” [think me]. “You can resurrect” [graveyard] “sequence” [double agent] “with great effort” [lives] “but … pursuers, when you” [think me] “reach … for … fact” [this writing] “you’ll begin to have trouble” [think me]. “You organize writing spaces … and whichever way you turn … the figures still seem ill-arranged” [compositions].
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+“[T]hank goodness” [flow] “we have” [lives] “a kind of … guide…” [bodies too], “a bundle of scraps” [scraps] “who we … are hunted, by” [she goes on], “the Patchwork Girl” [write?]. “She is an infant with the strength and wits of a more-than-adult” [infant]. “She has seen things I will never see; she remembers more than I will experience in my whole life” [female trouble]. “Scraps of memories blow through her mind like bits of patterned cloth” [infant]. [S]he is … as” [my walk] “everything … is” [therapies], “but … consistency is one thing you cannot really expect of” [blood] “the Patchwork Girl” [write?]. “I … doubt that [t]here’s one way through it and that’s the way … but” [flow] “she … is always” [left leg] “linked to the chain of existence and events” [she].
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+“[S]he said” [write?] “If you want to see the whole, you will have to sew me together yourself” [graveyard]. “You will have to sew” [graveyard] “the entire text … and have no sense of … this” [this writing] “unusual character … [Y]ou want …to … choose … from the menu … creating … a very well-shaped girl” [a single space]. “[B]ut no … because” [cut] “[t]his being you must create … must … live in the interchange” [plea] “[S]cars … mark a cut … chronicling the assaults it has withstood” [cut]. “[B]ut … they also commemorate a joining … Scar tissue is new growth.” [cut]. “You may think I am not making something new … but returning scrambled elements to order” [cuts] “is true … identity” [hidden figure].
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+“I see the … robbed … [t]echniques of” [quilting] “Derrida” [sources] “come in handy” [quilting]. “The … literary composition … stemmed from ancient rhetoric … Neoclassical pedagogy focused … on … smoothly flowing from one section to another.” [typographical]. “Derrida … with” [sources] “de” [mutinies] “construction … made up … tricks in writing …and … reassembled … distorted and set” [typographical] “text” [this writing] “in foreign places” [typographical] “pouring over it, inch by glitch … [T]oo brimming … in … the cheap stuff it was made of” [becoming whole], “the entire text is …” [this writing] “turned inside out … flung so far open that” [her, me] “I could force that essence to precipitate out … in chunks like rotting bark” [becoming whole]. “[T]he Patchwork Girl … is” [write?] “a … mixed metaphor” [metaphor me] “for … de” [mutinies] “construction” [typographical], “our … guide…to constructions of meaning … legible, partially” [bodies too] “here… in a … haphazard hopscotch” [this writing]:
+
+“[S]he … animates every feature…In the next moment, … tears it … and …staring stubbornly into a whirl of colored pieces, calico, velvet, taffeta, dimity … she holds me bent back over a decorative little cliff, yet high enough to break me; then she dandles me in thin air, laughing so gaily I know she does not remember her own anger. Pensive, then abrupt; sharp-mannered, then languorously inviting; she changes with each heart-beat, and I change with her. I must. I will be swallowed up else, or crushed, or flung far away. Am I afraid? Terribly; I know this is no sport. … I think she will learn to manage herself somehow …I owe her my guidance, if she will have it. Yet I dissemble. It is more than this” [infant].“I … am restless; she makes me so” [female trouble]. “[S]he is restless … she tells me” [female trouble] “[w]hat exists: this latest word … myself imagining possibilities” [a life]. “[S]he tells me” [female trouble] “[e]verything could have been different and already is” [a life].
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2007/05/senior-thesis-democracy-in-wikipedia/index.html b/_site/posts/2007/05/senior-thesis-democracy-in-wikipedia/index.html
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index 0000000000000..dc65f786ef593
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Senior Thesis: Democracy in Wikipedia - R. Stuart Geiger
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+ 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.
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+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.
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+Download Democracy in Wikipedia (PDF, 1.38mb)
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+ community ,
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+ democracy ,
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+ internet ,
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+ law ,
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+ legal anthropology ,
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+ legal culture ,
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+ legal philosophy ,
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+ power ,
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+ Thesis ,
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+ Academic Works ,
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+ Thesis
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+ Share on
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2007/05/the-facticity-of-art/index.html b/_site/posts/2007/05/the-facticity-of-art/index.html
new file mode 100644
index 0000000000000..65b8412e3ba1a
--- /dev/null
+++ b/_site/posts/2007/05/the-facticity-of-art/index.html
@@ -0,0 +1,614 @@
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The Facticity of Art - R. Stuart Geiger
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+ This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2007/05/there-is-no-cabal-an-investigation-into-wikipedias-legal-subculture/index.html b/_site/posts/2007/05/there-is-no-cabal-an-investigation-into-wikipedias-legal-subculture/index.html
new file mode 100644
index 0000000000000..b1e2f4a212515
--- /dev/null
+++ b/_site/posts/2007/05/there-is-no-cabal-an-investigation-into-wikipedias-legal-subculture/index.html
@@ -0,0 +1,835 @@
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There Is No Cabal: An Investigation into Wikipedia’s Legal Subculture - R. Stuart Geiger
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+ 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.
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+This work aims to investigate the legal culture of Wikipedia , the online encyclopedia that is written and maintained largely by volunteers. The community often places itself in strict opposition to traditional encyclopedias, which are written for profit by a select group of hired experts. Wikipedia as a whole prides itself for being an open and free repository of information, as well as an attempt at being “a multilingual free encyclopedia of the highest quality to every single person on the planet in their own language” according to its founder , Jimmy Wales.
+
+With over 285,000 [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.
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+This work aims to investigate the legal culture of Wikipedia , the online encyclopedia that is written and maintained largely by volunteers. The community often places itself in strict opposition to traditional encyclopedias, which are written for profit by a select group of hired experts. Wikipedia as a whole prides itself for being an open and free repository of information, as well as an attempt at being “a multilingual free encyclopedia of the highest quality to every single person on the planet in their own language” according to its founder , Jimmy Wales.
+
+With over 285,000](http://stats.wikimedia.org/EN/TablesWikipediansContributors.htm) who make over six million edits per month on over five million substantial articles which consist, in total, of over one and a half billion words , Wikipedia has become somewhat of a mystery in organizational theory. The project incorporates a wide variety of opinions from users across the globe, yet disruptions to the natural order are few and far between. In fact, a study by Roy Rosenzweig showed that Wikipedia was roughly as accurate as other major encyclopedias. [1]
+
+So what is it that keeps this community organized and on-task? If anyone has the power to edit nearly any article in any fashion, vandalism and bias could become significant problems with a system such as Wikipedia’s. To combat this inherent lawlessness, there has emerged a group of users dedicated to establishing law and order in the online encyclopedia. While their initial attempts at enforcing behavior were based on building community norms, this group of Wikipedia users has grown (in both membership and legitimacy) so much that it can be considered a sovereign government.
+
+In the course of this investigation, frequent attention to primary sources is necessary. The hypertext medium through which both this project and Wikipedia are presented affords a unique opportunity to make constant reference to the subject matter. In lieu of charts, diagrams, or images of the community, hyperlinks will be used when directly referring to a source or example of the topic at hand. Readers are encouraged to view these links in a separate window and return to this site when examination of these sources is complete.
+
+Introduction
+
+On the surface, it seems that a discussion of law and government in relation to Wikipedia could be summarized in one word: non-existent. The on-line “free encyclopedia that anyone can edit” has been described as a “creative anarchy,” with order only driven by the project’s tendency to display the average opinions of the intellectual herd. Popular depictions represent Wikipedia as a free-for-all in which a myriad of contributors simply espouse their own viewpoints, miraculously creating a normalized harmony out of a lawless cacophony.
+
+This presentation of Wikipedia is incorrect, as it ignores the heavily-specialized set of rules which keep the project’s hundreds of thousands of contributors in check. Officially, there exist forty-two policies (mainly governing behavior and content) and 356 specific guidelines (mainly governing style and formatting) which all users are expected to follow if they desire to contribute to the encyclopedia.
+
+The very fact that these rules are “official” implies that there is some entity which, to use Max Weber’s definition of government, “successfully upholds a claim on the monopoly of the legitimate use of physical force.” [2] While “physical force” is an awkward term to use when describing virtual spaces, it can be faithfully interpreted as any action that restricts a user from interacting normally in the system. For example, blocking a disruptive user from the project temporarily or permanently can be seen as the virtual equivalent of jailing or executing a lawbreaker.
+
+In Wikipedia, there is one group of users who not only have this ability, but also exclusively retain the right to grant it to others: administrators. Wikipedia’s administrators typically number over one-thousand , although the large majority of them are only executors of the law, allowed to temporarily ban users for violations of official policy. When disputes over official policies arise, a small subset of administrators interpret community discussion about the law authoritatively, with their decisions carrying significant consequences across Wikipedia. This is known as “closing” an argument or determining consensus. Finally, this government utilizes an interesting mechanism for crafting and modifying the law: consensus policymaking based on the opinions of the community at large – properly interpreted.
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+ Communication
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+ Policy is discussed by many Wikipedians in many different sections of Wikipedia. However, all pages on the site (including discussions) are in a wiki format, which allows anyone to edit nearly any page. If one wishes to participate in a policy discussion, one must edit the discussion page and append a signed comment. Official policies prohibit changing the comments of others, which is both easy to do and catch.
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+ The Village Pump is considered the general discussion section for policy in Wikipedia, although no policies can be formed or decisions made solely in the Village Pump. For a rule to be added or changed , a user to be promoted or banned , or an article to be protected or deleted , a user must submit a request to the various specialized discussion sections outside of the Village pump.
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+ Communication in the Wikipedian government regarding policies or decisions is almost universally focused on existing rules, which are referred to by the prefix WP: followed by an abbreviation of the policy’s full name. For example, the neutral point of view rule is referred to as WP:NPOV . While all users are supposed to know these polices, only administrators and users who wish to discuss policy-related issues are expected to cite them to back up their claims.
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+
+ Administrators must specify which rule a user is violating when implementing a block, although discussions regarding user actions can become muddled due to the large number of official policies. Furthermore, many rules appear to directly contradict others, with the most (in)famous examples being WP:IAR (Ignore All Rules if they prevent you from improving Wikipedia) and WP:BRD (be Bold when editing, wait for someone to disagree and Revert your changes, and then Discuss the issue with them).
+
+
+
+ When users discuss changing or adding policies, existing rules are endlessly cited. Similar to a legal opinion or brief, a discussion on a certain issue can involve an intricate application of past situations and policies. One example is from a discussion regarding appropriate content of user pages. This user was attacking a certain line of a proposed policy regarding the content of user pages:
+
+
+
+
+
The line stated:</p>
+
+
+ Please do not recreate content deleted in this way: doing so is grounds for immediate re-deletion (see criteria for speedy deletion). Instead, please respect our judgement about what is and is not appropriate.
+
+
+
+ This is not the case; WP:CSD (a policy) explicitly states that:
+
+
+
+ Recreation of deleted material. A substantially identical copy, by any title, of a page that was deleted as a result of a discussion in Articles for deletion or another XfD process, unless it was undeleted per the undeletion policy or was recreated in the user space. (my emphasis). </div>
+
+
+ I’ve accordingly removed the line to avoid confusion, as only one of the above two statements can be right, and policy trumps guideline (this came to my attention when a user tried to speedy tag a userfied deleted article for this very reason). Proto::type 10:20, 20 November 2006 (UTC)
+
</blockquote>
+
+
+ In response, another user stated:
+
+
+
+
+ I think the line should be restored, because it is referring to user page content that was deleted through <a href="http://en.wikipedia.org/wiki/WP:MFD">WP:MFD</a> rather than userfied articles deleted through <a href="http://en.wikipedia.org/wiki/WP:AFD">WP:AFD</a>. However, I do think the line "please respect our judgement" could be changed to refer to <a href="http://en.wikipedia.org/wiki/WP:Consensus">consensus</a>. Khatru2 22:00, 20 November 2006 (UTC)
+
+ </div>
+
+
+ Identity
+
+
+
+ Like all users in Wikipedia, administrators are constituted by their username, which is inextricably linked to their user page, list of contributions, and user rank. A user page is a Wikipedia article just like any other, giving the user the ability to describe themselves in any capacity they desire. Some users describe their real world selves , often posting pictures, autobiographies, and academic or professional qualifications. Others, however, may remain pseudononymous and simply describe themselves in terms of generic traits, emphasizing their accomplishments and interests on Wikipedia. A few users choose to be nonsensical , placing seemingly-random information on their pages. Finally, many majority of users simply do not make their own user page, which is not an official requirement.
+
+
+
+ In terms of credibility, a user’s list of contributions is much more important for administrative duties than their user page. In this sense, Wikipedia is a meritocracy, as users with different levels of contribution are treated differently by administrators. When deciding if an individual should be promoted to the level of administrator, one of the main factors is both how long the user has been an active member of Wikipedia and how many edits that user makes in an average day. Candidates who are considered to have too few edits are often rejected for adminship , despite the quality of their edits or work outside of article writing.
+
+
+
+ Contribution lists are also used by administrators as a form of profiling. Official policy states that users with any history of contributive edits should be given more leniency if they violate a rule. In contrast, a user without an edit history is not afforded this privilege while users with solely negative contributions are often given harsher punishments than those without a history at all.
+
+
+
+ While a user’s list of contributions is often considered, the most important form of identity in the Wikipedian government is one’s user rank. There are seven main categories of users, which gain certain privileges as they increase in rank. At the bottom are banned users, who are forbidden from editing any pages on the site. Anonymous (non-registered) users are next, allowed to edit all pages that are not protected or semi-protected. Registered users with accounts at least three days old are allowed to edit all pages which are not protected.
+
+
+
+ Administrators are allowed to block users temporarily (up to one month), delete pages and erase their history to normal users, undelete a page previously deleted by another administrator, edit protected and semi-protected pages, and protect or semi-protect a page. As previously stated, administrators are the most common rank above normal users: approximately one-thousand users hold this rank. A user becomes an administrator after formally requesting the rank and deemed worthy by their peers through a discussion of the user’s merits. Ultimately, users with a rank of at least bureaucrat make the decision to accept or reject the user’s application based on the general opinion of the consensus.
+
+
+
+ These bureaucrats can (in addition to all administrative privileges) promote users to the admin or bureaucrat user level. This level is less common, with only twenty-three users at this level. Stewards have the previously-mentioned abilities, with the ability to promote to steward and demote any user across any Wikimedia project (which includes Wikipedia, Wikiquote, Wiktonary, and Wikisource). There are only thirty stewards, which are nominated by the public at large annually and selected by the Wikimedia Board of Directors.
+
+
+
+ Finally, there exists a select group of users with the developer user status. These users have universal access to the entire project. They can change the code upon which Wikipedia runs, irreversibly delete articles without leaving a trace, and perform other technical tasks. These seven users are either employees of the Wikimedia Foundation or are high ranking technical developers for the software upon which Wikipedia runs (mainly MySQL and MediaWiki).
+
+
+
+ Organizational Hierarchy
+
+
+
+ In Wikipedia, the executive branch of the government is a group of about one-thousand administrators who collectively enforce the official rules and mandates made by the Wikipedian government. They exist roughly in the same capacity as police officers in most modern nation-states. These administrators are generally semi-autonomous and have individual authority to temporarily block a user from editing if they repeatedly violate certain rules. Although enforcement on this level is up to the discretion of a single admin, administrators will often discuss blocks before and after they occur. However, each officer is somewhat sovereign in this capacity, as it is considered a violation of administrative policy for an one to reverse another admin’s punishments.
+
+
+
+ Like in most nation-states, enforcement of laws is not handled solely by the executive branch. Theoretically speaking, any punishment given by an administrator can be appealed to a judicial body called the Arbitration Committee. Temporary blocks given by solitary administrators are rarely appealed, as they rarely last longer than it takes to convene the council, much less hold a hearing and formulate a decision. However, when a user is given the maximum penalty by a single administrator (one month) and disagrees with the decision, the Arbitration Committee will occasionally hear the user’s case. Like the U.S. Supreme Court, the Committee often upholds the legal doctrine of stare decisis: both the Committee and administrators are expected to treat all previous Committee decisions as precedents which are to be applied in future cases and disputes.
+
+
+
+ An example of a conflict in Wikipedia that was resolved by the Arbitration Committee was that of Rootology , a user who repeatedly deleted pages and harassed other users and various administrators. The main target of Rootology’s harassment was MONGO, who repeatedly attempted to delete Rootology’s most extreme instances of harassment. This was technically a violation of policy, as users are not allowed to edit the comments of others. MONGO decided to take the dispute to the Arbitration Committee, which agreed to hear the case.
+
+
+
+ Taking into account testimony by the plaintiff, the defendant, and several witnesses, the Committee decided on sixteen factual matters related to the conduct of Rootology and MONGO. In their opinion , the Committee created or reaffirmed eleven principles, the most important of which were “it is unacceptable to harass another user” and “[a]ny user, including an administrator using administrative powers, may remove or otherwise defeat attempts at harassment of a user.” No action was taken against MONGO, and Rootology was banned indefinitely as a result of the Committee’s decision.
+
+
+
+ [1] Rosenzweig, Roy (2006). “Can History be Open Source? Wikipedia and the Future of the Past”. The Journal of American History 93: 117–146.
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+
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+ [2] Weber, Max. The Theory of Social and Economic Organization (1964)
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+ anthropology ,
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+ communication ,
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+ community ,
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+ consensus ,
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+ ethnography ,
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+ hypertext ,
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+ identity ,
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+ information ,
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+ internet ,
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+ law ,
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+ legal anthropology ,
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+ legal culture ,
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+ Max Weber ,
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+ open source ,
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+ organizational theory ,
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+ play ,
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+ power ,
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+ soverignty ,
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+ subculture ,
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+ virtual ,
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+ Weber ,
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+ wiki ,
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+ wikimedia foundation ,
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+ wikipedia ,
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+ Wikis
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+ Academic Works ,
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+
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+ Unpublished
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+
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+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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+
You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2007/12/the-wikipedian-discourse-a-foucauldian-archaeology/index.html b/_site/posts/2007/12/the-wikipedian-discourse-a-foucauldian-archaeology/index.html
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The Wikipedian Discourse: A Foucauldian Archaeology - R. Stuart Geiger
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+ The Wikipedian Discourse: A Foucauldian Archaeology
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+ December 20, 2007
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+ This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia. Using Foucault’s methodology as developed in The Archaeology of Knowledge, a conflict over the existence of an article on one of Wikipedia’s competitors (Encyclopedia Dramatica) will be analyzed. By examining both official and unofficial sources, it is shown that conflicts over content in Wikipedia are structured around a network of organizing questions.
+
+
+
+Abstract: Wikipedia – “the free encyclopedia that anyone can edit” – has become an exemplar of the so-called Web 2.0, an emerging Internet-based media space that emphasizes collaboration and free production of knowledge. Nearly any individual who visits the website can edit nearly any article in any way desired; one can fix an incorrect fact or grammatical error as well as vandalize and slander. The project is often depicted in one of two different ways: first, as a harmonious, unstructured anarchy in which order mysteriously arises; and second, as a dystopic state-of-nature in which truth is relative and only subject to the masses. In response, this paper rejects both of those depictions and instead focuses on a Foucauldian account of power relations in the on-line encyclopedia. Using Foucault’s methodology as developed in The Archaeology of Knowledge, a conflict over the existence of an article on one of Wikipedia’s competitors – Encyclopedia Dramatica, a satirical and frequently obscene parody of Wikipedia – is analyzed. This paper works through Foucault’s method of bringing a discourse’s “discursive regularities” to light by beginning with the most basic question of discourse: What is recognized as a statement in this discursive space? This analysis is followed by the identification of how statements construct discursive objects, which in turn create enunciative modalities or subject positions, which are themselves organized around concepts. By examining both official and unofficial sources, it is shown that conflicts over content in Wikipedia are coordinated in network of organizing questions that structure these concepts. The Wikipedian discourse is therefore distinguished not due to its ideals that determine rules for content, but rather in the way in which these concepts are organized.
+
+Download The Wikipedian Discourse (PDF, 226 kb)
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+ archaeology of knowledge ,
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+ archaeology ,
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+ collaboration ,
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+ discourse ,
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+ encyclopedia dramatica ,
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+
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+ Foucauldian ,
+
+
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+ foucault ,
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+ internet ,
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+ network ,
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+ power ,
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+ wiki ,
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+ wikipedia
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+
+
+
+
+ Academic Works ,
+
+
+
+ Unpublished
+
+
+
+
+
+
+
+
+
+
+
+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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+
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+
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+
+
+
+
You May Also Enjoy
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+
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.
+
+
+
+
+
+
+
+
+
+
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+
In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/03/a-communicative-ethnography-of-argumentative-strategies-in-a-wikipedian-content-dispute/index.html b/_site/posts/2008/03/a-communicative-ethnography-of-argumentative-strategies-in-a-wikipedian-content-dispute/index.html
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A Communicative Ethnography of Argumentative Strategies in a Wikipedian Content Dispute - R. Stuart Geiger
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+ A Communicative Ethnography of Argumentative Strategies in a Wikipedian Content Dispute
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+ March 28, 2008
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+ This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
+
+
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+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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+
You May Also Enjoy
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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.
+
+
+
+
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/05/review-10-books-that-screwed-up-the-world-by-benjamin-wiker/index.html b/_site/posts/2008/05/review-10-books-that-screwed-up-the-world-by-benjamin-wiker/index.html
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Review: 10 Books That Screwed Up the World by Benjamin Wiker - R. Stuart Geiger
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+ 10 Books That Screwed Up the World: And 5 Others That Didn’t Help by Benjamin Wiker
+
+I recently picked this up while browsing the philosophy section of a local bookstore. On a side note, I love to look at what different bookstores call “Philosophy,” as they often differ greatly. Anyways, the title intrigued me and I picked it up and started reading, as I had a good bit of time to waste. I had a good idea of what the ten books would be (some Marx, Hitler, Nietzsche, among others). I’ll save you all the trouble and post the list here, with descriptions from the publisher:
+
+
+
+
+ Why Machiavelli’s The Prince was the inspiration for a long list of tyrannies (Stalin had it on his nightstand)
+ How Descartes’ Discourse on Method “proved” God’s existence only by making Him a creation of our own ego
+ How Hobbes’ Leviathan led to the belief that we have a “right” to whatever we want
+ Why Marx and Engels’s Communist Manifesto could win the award for the most malicious book ever written
+ How Darwin’s The Descent of Man proves he intended “survival of the fittest” to be applied to human society
+ How Nietzsche’s Beyond Good and Evil issued the call for a world ruled solely by the “will to power”
+ How Hitler’s Mein Kampf was a kind of “spiritualized Darwinism” that accounts for his genocidal anti-Semitism
+ How the pansexual paradise described in Margaret Mead’s Coming of Age in Samoa turned out to be a creation of her own sexual confusions and aspirations
+ Why Alfred Kinsey’s Sexual Behavior in the Human Male was simply autobiography masquerading as science
+
+
+While I’m happy (and surprised) to see Descartes on the list, most of the list is rather thinly defended, with the exception of Mein Kampf . Ultimately, the problem with 10 Books is not which books are on the list, as we could have an endless debate over the ten books which screwed up society the most. Wiker treats these books as if they were pure subliminal propaganda, and implies that the various negative social movements, ideologies, and so forth would not have emerged had these books not been written. This is not the case: antisemitism in post-Weimar Germany was there long before Hitler; socialism and communism has a long history before the manifesto of Marx and Engels; and the timing is far too off to consider the Kinsey report the sole cause of the sexual revolution that culminated in the late 1960s.
+
+In all, Wiker does not spend any time explaining why each book became so rabidly popular within the cultural context of the time, or why it supported an ideology that was embraced by so many people. Communism cannot be explained by saying that The Communist Manifesto was simply a good piece of prose that convinced millions of people to revolt against capitalism. In fact, without State and Revolution and What is to be Done? by V.I. Lenin, the Communist Manifesto would have entered the dustbin of history much earlier. Communism before the Bolshevik revolutions of 1917 was hardly developed at all. For a rather detailed history of communist thought and practice that explains the delicate mix of personalities, writings, social movements, and historical conditions, check out To The Finland Station by Edmund Wilson. It is more than ten times the length Wiker spends on Marx and Engels, but that is the price you pay for analysis.
+
+The same logic goes with Nazism and Mein Kampf , which is the book’s only decent section. To state that a book “screwed up the world” gives a significant amount of agency to a text. Now , Mein Kampf really did propel Hitler to popularity, which he then exploited. It logically follows that without having written his autobiography, he would not have been able to seize control of the country. However, the other books do not deserve this sort of agency. It seems that most of the time, Wiker’s method of determining which books most screwed up the world is to see how many people died as a direct or indirect (usually indirect) result of someone having read it. Needless to say, this ignores many other factors, especially with highly popular books.
+
+The exception are Kinsey and Mead, whose works are attacked primarily because they are, in the author’s opinion, unscientific. However, solely being an unscientific non-fiction bestseller isn’t enough, or else this list would be hundreds of books long. Wiker’s problem with Kinsey and Mead is that they are culturally destructive and work to create “family breakdowns” (Inside Flap). Wiker attempts to implicate Kinsey as one of the primary causes of the sexual revolution of the 1960s, which is a rather spurious claim. Of course the Kinsey Report played a part in the sexual revolution, but saying that it singlehandedly introduced alternative sexualities that aren’t based on the nuclear family into American culture gives it far too much credit. It is needless to say that if you don’t find anything wrong with alternative sexualities you won’t buy these two books as screwing up the world, but Wiker again ignores the cultural setting in lieu of attacking a single book. What would have happened if the Kinsey report was published in 1848, instead of 1948? Would we have had a sexual revolution instead of a civil war two decades later? I think not. And had Kinsey and Mead not written their books would we be living in a Puritan paradise? Hardly.
+
+Finally, the inclusion of Descartes and Hobbes is rather naive, in my opinion. Now, I’m not the biggest fan of either of these philosophers, and think they made many mistakes which Wiker doesn’t even identify (his criticism is mostly a religious one). However, to say that they screwed up the world not only conceptualizes “the world” in ways that are quite Cartesian, but also ignores their place in the history of philosophy. Would first Hume, then Kant have emerged without the writings of Descartes? Would first Locke, then Rousseau have written what they did without the writings of Hobbes? I’m not saying that the works of Descartes and Hobbes had to be written before anything like late-Enlightenment thought could come about, but rather that philosophy is path dependent – in short, that what came before matters.
+
+What I would appreciate is a list such as this that explained why these books were so popular. Not necessarily a prescriptive history that explains why each book had to be written, but one that looks to see why that book became accepted in popular, political, and academic culture. We’ve had enough of the Great Man trope in history – the idea that certain historical events happened solely because of one individual. Hitler wouldn’t have risen to power without the support of the civil institutions in Germany, Napoleon wouldn’t have been able to consolidate power throughout Europe without a delicate mix of situations and events, and Communism in Russia never would have taken off without a series of conditions among the various classes and careful planning not simply by Lenin, but all of the Bolsheviks with all of their sometimes-contradictory interests. Why can’t we have a socio-political history of books that also refuses to make this fallacy?
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+ anti semitism ,
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+ Benjamin Wiker ,
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+ capitalism ,
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+ communism ,
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+ communist manifesto ,
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+ context ,
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+ darwinism ,
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+ discourse ,
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+ God ,
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+ Hitler ,
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+ machiavelli ,
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+ marx and engels ,
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+ Marx ,
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+ Nietzsche ,
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+ philosophy ,
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+ play ,
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+ Reviews and Responses
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+ Share on
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/05/why-arent-the-gpl-and-the-gfdl-freely-licensed/index.html b/_site/posts/2008/05/why-arent-the-gpl-and-the-gfdl-freely-licensed/index.html
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Why aren’t the GPL and the GFDL freely licensed? - R. Stuart Geiger
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+ 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.
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+In the heading of the GNU FDL, the following text occurs (my emphasis):
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+ Copyright (C) 2000,2001,2002 Free Software Foundation, Inc. 51 Franklin St, Fifth Floor, Boston, MA 02110-1301 USA. Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.
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+The same type of legal phrasing occurs in the GNU GPL , the FSF’s copyleft license for computer code (my emphasis again):
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+ Copyright © 2007 Free Software Foundation, Inc. http://fsf.org/ Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.
+
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+The GNU FDL and GPL were created so that anyone could publish their works and give others the freedom to edit and publish their versions as they pleased as long as they released them under the same license. This is basically is a Creative Commons Attribution/No-Derivatives license, which is not exactly the freest of distribution privileges. If I want to create my own license based on the GFDL, GPL, or LGPL (the latter being the FSF’s more permissive open source software license), I would have to get the FSF’s permission.
+
+I know the reason why: license proliferation. They don’t want someone releasing code or text that cannot be combined with material released under their copyleft licenses. This is already a problem even with the prohibition on modifying the FSF’s licenses, as there are dozens of licenses that fit the Open Source Initiative’s definition of open source , but are not compatible with the GPL. They are either too permissive and don’t force those who recieve the code to release the source code if they modify and pubish it, or they are too strict and forbid, say, commercial use.
+
+Let me explain why license compatibility is a rather pragmatic issue: if I add a section in the GFDL or GPL to forbid commercial use of the work without my permission, work licensed under that cannot be combined with work licensed under the GFDL or the GPL. The FSF has put a lot of work into these licenses and don’t want them to be tarnished. Now, they have every right to do so, just like Microsoft has every right to not allow anyone to change the source of their code for the same reason. It is simply antithetical to the principles of the free software movement: the freedom to tinker with the internals. I quote from the FSF’s definition of free software , which exhaustively includes:
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+ The freedom to run the program, for any purpose (freedom 0).
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+ The freedom to study how the program works, and adapt it to your needs (freedom 1). Access to the source code is a precondition for this.
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+ The freedom to redistribute copies so you can help your neighbor (freedom 2).
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+ The freedom to improve the program, and release your improvements to the public, so that the whole community benefits (freedom 3). Access to the source code is a precondition for this.
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+The FSF’s current stance on the copyright of the GPL and GFDL denies freedoms 1 and 3 to all who recieve the licenses. The freedom to release improvements to the public must be extended to the licenses themselves. I understand why it is pragmatically a bad idea to allow it, but this is an ideological stance instead of an ends-justify-the-means one. And Stallman and the FSF have no problem in making their software collections objectively worse by not allowing source code they feel is not free enough, which is why their stance on the copyright of their own license puzzles me.
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+ Blog Posts
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+ Share on
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+
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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+
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/06/memetic-inkblots/index.html b/_site/posts/2008/06/memetic-inkblots/index.html
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Memetic Inkblots - R. Stuart Geiger
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+ 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.
+
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+Let me give an example: the American Civil War. Even today, there is still disagreement over this conflict, especially how it started. Good Yankee Liberals portray it as a conflict over slavery that ended with the Emancipation of the slaves, while Good Ole’ Southerners rename it “the War of Northern Aggression” and frame it in the context of states’ rights. Despite the fact that they disagree over the signifier, the signified is pretty much stable. Both sides would agree that it began at Fort Sumter and ended at Appomattox, for example. The American Civil War is not a memetic inkblot, as there are very few people who will claim that it didn’t actually happen, or that the South won. Its dictionary definition is stable, at least for a meme.
+
+However, there are a large number of memes that are hotly contested, and even these divisions are not stable. I would not classify disputed events (such as the 9/11, the JFK assassination, or the Apollo moon landing) as memetic inkblots, because these are generally stable in their differences. The JFK assassination may be a hazy meme, considering that its cause is disputed by a sizable minority, but not an inkblot. This is because it can be defined in a manner satisfactory to all sides by including the official story along with a phrase like “but this official account is disputed by many who believe [x] happened.” As the divisions are rather clearly defined, it makes one’s response interesting, but not as much so as a memetic inkblot.
+
+However, memetic inkblots are not defined simply by being vague, as I would not consider happiness and obscenity in this category. Additionally, I do not consider them memes; they are more like functions which evaluate memes. The general problem with these two terms is that while everyone knows what they are, everyone’s method of determining what is happiness or what is obscene is different, which is in part why we have an individualistic model of happiness and why the U.S. Supreme Court has declared that obscenity is to be defined in relation to “community standards.” Yet the fact remains that when I declare something obscene or myself happy, everyone understands what I mean, even though they may not understand how I could have possibly arrived at such a conclusion. They therefore fail at being memetic inkblots. My list should also help shed some light on this term:
+
+My list is:
+
+
+ God – the big one. Even people of the same denominations of the same religious can differently define what God is, and this powerful indicator into more than just a person’s religious beliefs. Someone who says that “God is love” has a different view of the world than someone who defines God as the supreme judge of human behavior. Likewise, someone who defines God as the unmoved mover is different in the same way from someone who sees God as a cosmic clockmaker . And those are all different from someone who, taking from Marx, defines God as the opiate of the masses or a mass hallucination.
+ Web 2.0 – the “God” of the Internet. However, what defines Web 2.0? Is it, as Tim O’Reilly claims, using the web as a platform so that software runs on web browsers instead of as computer programs proper? Or is it websites powered by AJAX, CSS, and RSS feeds? Some claim neither, holding up user-generated content as the definitive guide. But what about social networking, Scalable Vector Graphics, tagging, open source software, free culture, and rounded corners – are those a part of Web 2.0? Is it a separation of form and content , with metadata and semantic data? Is it 100% constructed marketing hype? The fact that Web 2.0 is best explained in a folksonomic tag cloud proves my point – ask a web designer what Web 2.0 is and you’ll learn quite a bit about what kind of a web designer they are. Liberal(ism). Granted, Liberal and Conservative are both tricky terms and do not mean the same as liberal and conservative, both in the U.S. and in other countries. Additionally, if you state that a liberal believes in the free market and is against regulations on businesses, you’re either rather confused or in Europe. However, even in the same political landscape, how one defines a Liberal or Liberalism is a rather contentious issue. This is not as much of the case with Conservative, which is more solidly defined around the three concepts of economic, religious, and defense Conservatism. The rift goes much deeper than using the term proudly and slinging it as an insult. Someone who defines Liberalism around economic issues using the language of Robin Hood is far different from someone who speaks of inclusion and multiculturalism.This also goes for opponents of Liberalism, even when targeting the same issue: the Conservative who derides Liberals for being populist and having a disregard for fiscal discipline is different from the Conservative who claims that Liberals are the reincarnation of Socialist or Fascist ideology. And both of these groups are different than the Conservative who claims Liberals stand for the destruction or debasement of traditional Christian moral values.
+ Love – another big one. It can be defined in passionately humanist terms or seen as a reflection of the Divine. It can be split into a whole nest of categories: romantic, platonic, familial, religious, erotic, cosmopolitan, love of nature, of animals, of wealth, and so on. One can see love as a biochemical process and through the lens of evolutionary psychology, defining it as a mechanism to ensure the survival of the species. It can be seen as a hypnotic opiate, inhibiting rationality, or the ultimate expression of the ethical life. It can be seen as the emotion most detached from politics, or the ultimate political act. And finally, the person who answers the question, “What is Love?” with “baby don’t hurt me, no more” is, for obvious reasons, far different than the rest.
+
+Wait, you may be saying, haven’t you simply re-discovered the concept of the idea? Aren’t all ideas fluid and ultimately socially constructed which gives rise to ambiguity? And don’t we project a little of ourselves, whatever that nebulous concept means, into language and everything in the world? Of course they do, my dear post-structuralist reader. However, these ideas in particular are so vague that they are predominantly what we make of them, and therefore tell quite a bit about someone simply by asking them, “What exactly is this?”
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+ community ,
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+ construction ,
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+ context ,
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+ css ,
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+ free culture ,
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+ God ,
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+ hermeneutics ,
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+ information ,
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+ inkblot ,
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+ internet ,
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+ liberal ,
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+ Marx ,
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+ meme ,
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+ network ,
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+ open source software ,
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+ open source ,
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+ open to interpretation ,
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+ power ,
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+ psychology ,
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+ psychosocial ,
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+ semiotic ,
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+ semiotics ,
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+ signifier ,
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+ Blog Posts
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+ Share on
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+ Facebook Google+ LinkedIn
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/06/real-virtual-communities-a-response-to-brian-williams/index.html b/_site/posts/2008/06/real-virtual-communities-a-response-to-brian-williams/index.html
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Real, Virtual Communities: A Response to Brian Williams - R. Stuart Geiger
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+ 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:
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+ WILLIAMS: What has happened, in this age of YouTube and instant communication 24/7, that people now, more than ever, want that tactile touch of the candidate? […] And one more thing about community — there’s a lot of talk about various Internet communities, but, you know, it’s been theorized that that’s not a community at all, that what you’re seeing there tonight, that, 17,500 people in an arena, with an elbow in your face, that’s community. A New York subway train is community, a ball game in Ames, Iowa, on a Friday night, that, maybe, with all that we have, and with all the distractions open to us in the Internet — and I’m doing the same thing on my computer here — that maybe there is a yearning on the part of all of us to still get together, feel something together…
+
+
+I think that such statements mischaracterize the Internet and the whole concept of the “Virtual Community,” which is a rather nebulous topic to begin with. First, the pundits on MSNBC and everywhere else have been saying that one of Barack Obama’s greatest strengths is his Internet-based base. How many of those people do you think would have been at that rally had they not had the Internet? How many of those people are Obama supporters because someone forwarded them will.i.am’s Yes We Can video, or saw one of Obama’s many speeches that are all on YouTube? How many saw their friends joining one of the hundreds of Facebook groups about him and decided to check this guy out? How many of them were there that night specifically because got an e-mail from Obama’s campaign, telling them when and where the rally was? How many people without Internet access were called on the telephone by volunteers, who logged into Obama’s website and got a short list of phone numbers to call?
+
+Now, I’m tempted to call the whole concept of the Virtual Community a myth that died with 3d goggles. It is an incredibly easy argument to make that the Internet facilitates real-world communities. That is, the Internet makes it easier for people to meet up in real life and form real communities. However, the number of people who have truly connected with a group they only know on the Internet is significant. I personally found a community in a text-based fantasy-themed MUD (think Dungeons and Dragons except entirely virtual) when I was an awkward prepubescent.
+
+I’ve known many others who feel the same way – I even saw a documentary on Discovery Health that talked, in part, about a virtual community for persons with a certain rare medical condition. They cared for each other deeply, even though most of them had never met. This is a different kind of community than the one Williams talks about. Sure, a group of strangers can find a community in a throng of people, if they know that everyone around them is pushing towards a goal that they also share. A sports game is a perfect example of that. However, I think that the type of community he identified in the Barack Obama rally is more virtual than he lets on. And the broader political communities formed around both sides of issues like abortion, war, immigration, and so on, are even more virtual. However, this is not because they are Internet-based – they were virtual when DARPA was first seeding money to universities to build what would become the Internet.
+
+Contrast these communities to more traditional ones: a workplace, a church, a civic organization, and so forth. These political communities have far less centralized structure and lack a geographic locus. There are no complex rituals, rites, or dues that one has to pay in order to become a member – wearing a button or even standing in an auditorium at a certain time is enough to constitute someone as a member. You can’t point to these communities and say really anything definite. Their size, ideals, and demographics are widely in flux. The only thing all of these people have in common are a shared purpose, and they probably disagree about the particulars. Real communities with organization, leaders, and a geographic focus may precipitate out of this broader virtual community, but they are not fully representative. These smaller, easier-to-define communities are also not as lasting, flickering in and out of existence.
+
+In the end, I think that communities can be both real and virtual. One of my biggest beliefs about virtuality is that it is, contrary to popular opinion, quite real. Williams talked about people wanting to really feel something these days. I think they do when they are in these communities, and this is because we have become more intertwined with the Internet, not in spite of it.
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/06/user-generated-content-as-an-ethical-relation/index.html b/_site/posts/2008/06/user-generated-content-as-an-ethical-relation/index.html
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index 0000000000000..0eca5e747946d
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User-Generated Content as an Ethical Relation - R. Stuart Geiger
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+ It is 12:16 AM on a Sunday night, and I just spent this wonderful weekend inside, working on a paper. I am tired and just want to go to bed, but I am – for some reason – here, typing. I have not updated this site in over a week and feel some obligation to write a new post. Why? Obviously this would make sense if this site had a large number of readers, or even a few dedicated ones I knew enjoyed my random musings. In that case, I would be fulfilling some sort of obligation to a group of humans, something I don’t really have a problem with. However, to the best of my knowledge, there are no humans for whom this is being written. Instead, the main impetus to my post is initiated by an obligation to the software upon which this site runs.
+
+
+I feel bad that I have not written a new entry in so long. I feel like I should apologize – not to the readers, but to the software, to the site itself. Even in the case of my Twitter account, which is written for the six or seven individuals who happen to be following me, it sits on my front page, giving me a list of all who have Twittered – with my name strikingly absent. The interface is designed so that I can instantly update my status, and I feel compelled, like I have some obligation not to the seven followers of my Twitter account, but to the software itself.
+
+Now, obligations imply normativity, and normativity implies an ethical relation: I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? Obviously, the responsibility lies with me – the concept of ethics presupposes the concept of decisionmaking, which in turn requires me to conceptualize myself as a free agent capable of making autonomous decisions even if I have no other reason to believe this – in a gross simplification of Kant, how can ethics make sense if you don’t have control over your own actions?
+
+Because I am responsible for my ethical framework, I was the one who let the software make such a demand upon me. Or, more accurately, I am the one who perceived the demand as originating from the software, in addition to being the one who perceived it in terms of a demand as such. Ultimately, I am the one who brought this ethical relation into being out of nothingness. Now, it is a silly question to ask whether or not I “actually” have an ethical relation to the software, that is, to ask whether or not the demand that I perceive is real or “simply” my imagination going wild. Perhaps this doubt would make sense if we were talking about the existence a physical object (it doesn’t, Descartes was on the wrong track), but an obligation is a duty precisely because it is perceived by the ethical agent as such.
+
+Obviously it is possible to have an ethical relation to a non-human or even non-living things. For example, one might feel an ethical duty to preserve the Grand Canyon or the Swiss Alps for a reason other than to preserve it for the pleasure of other humans or the survival of various lifeforms in and around the area. Someone may feel an obligation to the landscape itself that is almost an aesthetic relation – a desire to preserve it in all its beauty and majesty because those qualities are inherently good for their own sake.
+
+However, it is an entirely logical to ask whether I ought to have an ethical relation to the inanimate, whether I ought to subordinate my will to its demands. In one sense, feeling ethically responsible to things might seem irresponsible to humans, and therefore quite unethical from a humanistic point of view. A better example is that of the Tamagotchi, the pocket computer that simulated a pet, which the user would have to feed and clean or else it would die. Does someone who owns a Tamagotchi have an ethical relation to the simulated creature inside, to the point where it is ethical to shirk one’s duties to other humans and lifeforms to care for the computer program? It seems that human-centered ethics would answer in the negative.
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+However, can we justify this form of ethics without slipping into existential relativism, whereby an ethical obligation is a good ethical obligation because I believe I should follow it? I think that because I can even ask that question, we’re into ethics proper and I’ve proved my point.
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+ agency ,
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+ decisionmaking ,
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+ ethical demands ,
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+ ethical framework ,
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+ Ethics ,
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+ Blog Posts
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/conceptions-and-misconceptions-academics-hold-about-wikipedia/index.html b/_site/posts/2008/07/conceptions-and-misconceptions-academics-hold-about-wikipedia/index.html
new file mode 100644
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--- /dev/null
+++ b/_site/posts/2008/07/conceptions-and-misconceptions-academics-hold-about-wikipedia/index.html
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Conceptions and Misconceptions Academics Hold About Wikipedia - R. Stuart Geiger
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+ 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.
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+
+
+Abstract: As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia. I believe I can give such an account without violating the trust other academics have placed in me while casually conversing, although it requires me to rely more on academic publications, publicly-available academic mailing lists, academic blogs, and the School and University Projects section on Wikipedia.
+
+While the myth that Wikipedia is written by experts and is unchangeable by the public has generally (but not uniformly) been dispelled, many in academia still fundamentally misunderstand Wikipedia itself, the Wikipedian community, and the Wikimedia Foundation. Far from benign, these are based on something more than a simple ignorance of Wikipedia, the Wiki community and the Wikimedia Foundation. Contrary to my initial reaction, the biggest misconception was not an ignorance of a specific feature or element of the project, like the permanent link or editorial standards. It is the belief that Wikipedia is intended to be an absolutely authoritative, completely reliable, and perfectly citable source. This is not a belief held by the Wikipedia community. This misconception gives rise to a narrative which claims that the defining line between pro-Wikipedia academics and anti-Wikipedia academics is based in the decision to accept Wikipedia as a reliable, authoritative source. This is not the case; in fact, there are a growing number of academics who do not believe in citing Wikipedia authoritatively, but contribute to the project and integrate it in their research or teaching. I also comment on the conceptions of pro-Wikipedia academics, who have linked Wikipedia to various theoretical or ideological movements.
+
+This presentation is multi-licensed under the GNU FDL 2.0 or later, the Creative Commons Attribution-Share Alike 3.0, as well as the default license for this site.
+
+[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.
+
+
+
+Abstract: As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia. I believe I can give such an account without violating the trust other academics have placed in me while casually conversing, although it requires me to rely more on academic publications, publicly-available academic mailing lists, academic blogs, and the School and University Projects section on Wikipedia.
+
+While the myth that Wikipedia is written by experts and is unchangeable by the public has generally (but not uniformly) been dispelled, many in academia still fundamentally misunderstand Wikipedia itself, the Wikipedian community, and the Wikimedia Foundation. Far from benign, these are based on something more than a simple ignorance of Wikipedia, the Wiki community and the Wikimedia Foundation. Contrary to my initial reaction, the biggest misconception was not an ignorance of a specific feature or element of the project, like the permanent link or editorial standards. It is the belief that Wikipedia is intended to be an absolutely authoritative, completely reliable, and perfectly citable source. This is not a belief held by the Wikipedia community. This misconception gives rise to a narrative which claims that the defining line between pro-Wikipedia academics and anti-Wikipedia academics is based in the decision to accept Wikipedia as a reliable, authoritative source. This is not the case; in fact, there are a growing number of academics who do not believe in citing Wikipedia authoritatively, but contribute to the project and integrate it in their research or teaching. I also comment on the conceptions of pro-Wikipedia academics, who have linked Wikipedia to various theoretical or ideological movements.
+
+This presentation is multi-licensed under the GNU FDL 2.0 or later, the Creative Commons Attribution-Share Alike 3.0, as well as the default license for this site.
+
+](http://www.stuartgeiger.com/wikimania-geiger-conceptions.ppt) (Powerpoint, 286kb)
+
+Here is a flash player with a video of my presentation:
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+ academia ,
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+ communities ,
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+ community ,
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+ conference ,
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+ ethnography ,
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+ internet ,
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+ knowledge production ,
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+ wiki ,
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+ wikimania ,
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+ wikimedia foundation ,
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+ wikipedia ,
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+ Wikis
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+
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+
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+ Conference Presentations
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+
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+
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+
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+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
+
+
+
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+
+
+
+
+
+
You May Also Enjoy
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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.
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+
+
+
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/how-i-learned-to-stop-worrying-and-love-attribution-sharealike/index.html b/_site/posts/2008/07/how-i-learned-to-stop-worrying-and-love-attribution-sharealike/index.html
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How I Learned to Stop Worrying and Love Attribution-ShareAlike - R. Stuart Geiger
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+ Content on my website and my Flickr account has been licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives license for a while. I was pretty proud of myself. But then I got to thinking: why don’t I choose Attribution-ShareAlike? Obviously, it was product of two kneejerk reactions: I don’t want someone else to make money off my stuff, and I don’t want someone messing with my stuff.
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+When it comes to the whole non-commercial use issue, I admit that I bought into a pretty powerful narrative: that I could very well be sitting on valuable content which some evil businessperson could exploit for their own gain – if only I didn’t have that non-commercial clause. Then I realized how I plead with journals, conferences, and other academic sources to take my content, do whatever they want to with it, and publish it without giving me a dime. This is because in academia, exposure is far more valuable than money.
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+It is not likely at all that some publisher is going to stumble upon my site, compile all my posts, copyedit them, and publish them for a profit. The copyleft nature of these licenses guarantees that they must license their derivative works under the same license, and I don’t know of any commercial presses who have printed books that are freely licensed except for academic celebrities like Lawrence Lessig – why sell something everyone can get for free? Yet even if they did and paid me nothing, I would be quite grateful.
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+The second issue I had was with someone editing my work, which is why I had chosen the no derivatives CC license. However, my two biggest fears were protected by the GNU FDL and CC licenses that allow derivatives. Others still have to give you attribution when remixing your work, so my worry that someone would take one of my posts or papers and expand it into a prize-winning masterpiece was unfounded, not to mention misanthropic. Also, if someone edited my work to include something despicable like Nazi propaganda, both licenses ensure that my name cannot be used to endorse the derivative work.
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+Another big point for me was the realization that everything on the Internet is effectively public domain – not legally, but effectively. Anyone can already do anything they want to anything they can find on the Internet and redistribute it however they want. I’ve put papers up on my website before I switched to a CC license, and the awesome legal force that is copyright hasn’t stopped someone from plagiarizing off me (funny story – it was for the same class taught by the same professor at my university the semester after I took it). What am I going to do – DRM my blog? No, those of us who rail against the music industry for using a failed business model should realize that we in academia have been using a failed model too.
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+So I have decided to release everything under two licenses: the Creative Commons Attribution-ShareAlike 3.0, and the GNU Free Documentation License 2.0 or later. These licenses are similar, although there are a few nuanced differences that make them incompatible. Wikipedia uses the GNU FDL, while many other wikis and blogs use a Creative Commons License. This ensures that content on my site can be reused on all sites that use these two licenses.
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-closing-ceremony/index.html b/_site/posts/2008/07/wikimania-2008-closing-ceremony/index.html
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Wikimania 2008: Closing Ceremony - R. Stuart Geiger
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+ Here are my notes from the closing ceremony of Wikimania. It was really an amazing conference and I was very honored to be there.
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+Sue, Executive Director for the Wikimedia Foundation:
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+I was told “Don’t break the community,” but I’ve never seen an E.D. with less power. I can’t break it even if I wanted. But why would I take a job doing this if I wanted. But that comment shows that the community cares and is passionate.
+
+Things we did last year: Single User Login, Flagged revisions.
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+What we are doing: We are launching a global survey next month. We want to work with usability issues. We want to get the staff and the volunteer community together. Launching some kind of mini grants program, have earmarked money for volunteer development – bits of money to help people get stuff done. Also, more outreach into the Arabic speaking world.
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+Jimbo:
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+It has been a long journey to get where we are today. Good thing to reflect on the growth of the project and challenges we face as we move forward. I’m going to speak more about the community. I remember when I, Florence, and Angela met in Paris. We want community control of the organization through our philosophy of decision-making. The difference between us and dot-coms is that if you talk to someone at Ebay about their community, their community is out there distinct from the organization.
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+We’ve been through a lot – an enormous growth. It misleads a lot of people in the community and in the public. The site and the community work really well. People think there is more organization than there is. But we know it is decentralized. It is not chaos, it is just confusing.
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+As we grow, our community will be more diverse. There was a time when most Wikipedians were in Europe, U.S., and Japan. Not so today. We are seeing those communities struggle with the same issues we had. We need to be international – think about other people in other Wikipedia languages. It is the people who attend Wikimania who can best reach out to other people in other communities.
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+I am very excited about the future of this organization. We need to remember Florence and what she did. People ask if the community is sustainable. The issue is not sustainability. It is sustainability with our values intact.
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+Florence
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+In Frankfurt, there was a sign that said “Edit this conference.” I am not going to do that. I would like to thank the volunteers. I am glad to see so many women here. I ask for transparency, bottom-to-top decision-making, but we all know about that. But I am super pleased to see all the people here in Egypt. I’ve heard from many people who just heard about Wikipedia. The next day, they told me they went home and did it. I suggest having a set of computers there where people can try out Wikipedia, a Wikipedia academy.
+
+Michael
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+You can edit this conference – we did it several times. That is why we had to keep handing out new copies of the schedule each day. We should keep that flexible spirit as part of Wikimania. That spirit is what has made Wikimania so great. But it is also because of our professionalization and organization. As well as the wonderful facility, and I thank the library.
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+Ismail Serageldin, Director of the BA
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+You are the architects of a global revolution where access to know is a fund right, and sharing knowledge is a fundamental duty. Changing the meaning of liberty, freedom, creativity. You are changing the shape of wisdom. Go forth and fashion the wise constraints that make people free. The Wikimedia Foundation has certainly found a magic formula for that freedom. The strength of this organization is not one to be doubted. It rests on the consent and participation of those who make up that community. On behalf of the Arab world, thank you for coming here and underlying the challenge that we face. We hope that the Arabic language Wikipedia explodes in size. I am moved by the nobility of your spirit, by the unsullied idealism, the quality of your education, nature of your hope, and soaring ambition of our dreams. You are the hope of the future. Count us, each and every one, as members of this community. And may it grow. I wish you Godspeed and great happiness. Stay the course, live the dream, be the change. We will continue to follow in that path to include the excluded, give hope to the forlorn and remember the forgotten.
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+Michael and Sue
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+Thanks to our sponsors: wikiHow and the open society institute – they are committed to supporting Wikipedia long term. Our benefactors are: Cisco, Kaltura, Sun, HP Middle East, Microsoft for Egypt, RAA, Intel Egypt, Advanced Computer Technology. Friends: Onkosh. Supporters: Wikia Entertainment, Wikia Gaming, and E-space. Looking forward to Wikimania 2009 in Buenos Aires, let me invite the organizers up.
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+Head Organizer for Wikimania 2009
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+I want to thank Mido and the Egyptian Team. I want to congratulate all of you. We have started working since March, and we are very happy for this. Spanish language use of the Internet is growing at the same rate as Chinese. Spanish Wikipedia is 9th in terms of articles and 2nd in terms of views. We hope Wikimania 2009 will promote this, as well as Portuguese as Brazil is nearby. It will include participation from all over the world: Europe, North America, Asia, now Africa, and next year South America. This builds a community. The location is the Cultural Center, the most important cultural center in Argentina, in the heart of Buenos Aires. A new multimedia center is being built and the first event is Wikimania 2009. To those who want to host 2010, I encourage you to submit a bid. Muchos gracias. And thanks to Fajro for giving me this link: we then saw a video from Wikimedia Argentina about the venue and the locale – it looks amazing.
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+Hoda Baraka
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+Thank a lot of people who worked really hard: the program committee. Lodeveik and Yakov. It was a collaborative process: Library of Alexandria, Egypt Volunteer Committee, the Program Committee, and the Wikimedia Foundation. 645 participants from 45 countries, thank all the volunteers. Thank tech support. Thank everyone.
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+All the volunteers were called on stage – there were a massive amount of local volunteers here, and they were all so helpful.
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+Michael
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+My first official act as chair: I want to thank all of you and declare this conference officially closed. Let us give an ovation for everyone!
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+ Share on
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+ Facebook Google+ LinkedIn
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-collaborative-research-on-wikiversity-with-cormac-lawler/index.html b/_site/posts/2008/07/wikimania-2008-collaborative-research-on-wikiversity-with-cormac-lawler/index.html
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Wikimania 2008: Collaborative research on Wikiversity with Cormac Lawler - R. Stuart Geiger
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+ Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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+Wikiversity does not limit to a university style education – primary, secondary, and post-secondary education. It also does not offer degrees, no certificates, no titles.
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+Launched in August 2006. Scope: learning materials, activities, and communities. Major questions still to be addressed: What is learning the wiki way? How is it distinguished from other WMF projects?
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+Aspects of Wikiversity different from Wikipedia: It includes original research, and that is what I will be talking about. We have flexibility in NPOV. We setup Wikiversity to work out what it means to learn in the Wiki way. We want to say something to the wider world of education.
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+What is research in the wiki way? Several challenges: editing data – should this be allowed? Should Wikversity host any kind of research, like Nazism? Creationism? We all have our own worldviews, epistemologies, philosophies and Wikiversity challenges them.
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+Current research: Bloom Clock – Distributed data about what is currently in flower. People add logs to individual plants pages. Also provides a learning community on identifying plants.
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+Action research based on understanding a context through changing it. Usually collaborative and iterative. This project is about defining and developing Wikiversity. However, it is problematic to define as distinct from what happens anyway on Wikiversity. A Review Board might be in order, but it is possibly in tension with community processes.
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+ Facebook Google+ LinkedIn
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-content-and-the-internet-in-the-globalized-middle-east/index.html b/_site/posts/2008/07/wikimania-2008-content-and-the-internet-in-the-globalized-middle-east/index.html
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+++ b/_site/posts/2008/07/wikimania-2008-content-and-the-internet-in-the-globalized-middle-east/index.html
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Wikimania 2008: Content and the Internet in the (Globalized) Middle East - R. Stuart Geiger
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+ Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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+The changing world: Globalization is the opening of the world to become one large society. You still have nations, people fighting, but at another level, at the economic level, the world is becoming more and more open. This is obviously due to the Internet. It is more and more possible for people to communicate and exchange ideas, businesses, values, and so forth. This has created many opportunities, including in the Middle East. The IT industry is saturated in terms of growth. The traditional IT industry is now mature, and growth has slowed compared to 10 to 20 years ago. The focus of the world is on the emerging developing markets, known as growth markets. This affects products and the type of education available.Innovation is becoming a very important part of this. Globalization is not entirely about moving production to cheaper places. Number one is about the right skill markets for the right job.
+
+Evolution : Moved from National to International to Multinational. Now “Globally Integrated Enterprise.” From “complete” to “specialized” and “value-focused.” A person can be a corporation all by themselves. Businesses are based on differentiating themselves from others. From concepts to optimizations to integration to commoditization/standardization. From hardware to software and now to services. From theoretical to experimental. From components to systems to applications. From technology focus to application focus, invention to innovation. We are moving towards standards. Open technology standards, trade regulations.
+
+What could you do with a million person product development lab, or a billion person workforce? The worldwide demand for young professional engineers can be entirely filled right now with people from India, China, Malaysia, Philippines, and Brazil, and other Latin American Countries. They have the suitable labor pool for this, and they are the cheapest. What about all the other young professional engineers in the world?
+
+There continues to be a vigorous societal debate over globalization. Many critiques: winner-takes-all, externalities, offshoring, diminishing autonomy of the nation-states. There is a fading concept of a national economy. Does it exist anymore? Every nation is made up of firms that get services from others and serve others. Many components of an economy, but not all: no tax cuts, no gov’t spending, no interest rate regulation. But there is: corruption, infrastructure development, education. Does a student in Sweden need the same education as one in Egypt? Probably not. The economy in Sweden is different than the economy in Egypt. International standards for education are therefore not productive.
+
+What is the impact on jobs and education? It is the Me, Inc. concept: I can be a corporation. There is a need for global delivery systems, on and offline. You need a different culture for us as a global society to integrate systems together. We still speak different languages – should everyone speak English? Do we need more than translations of words – translations of meanings, of norms?
+
+CEOs said they must achieve: revenue growth, cost reduction, asset utilization, risk management. They think they need to innovate business models, operations, and products/services. But even if you improve your products, you won’t be that different than your competitor. Biggest innovation is in the business model, not in the product or service. New ideas come from R&D, right? No, largest contributors are employees in general, not just R&D. 2nd is business partners. 3rd is your customers. You have to be open. R&D no longer is the citadel of innovation.
+
+IBM : The global innovation outlook. We opened the process to our best partners and customers. Asked them what they think the future looks like. In 2004, Healthcare, Government, and Work/Life. Resulting initiative: records, IP reform, global skills forecasting. 2005-6: developing markets, future of the enterprise, transportation, environment, and energy. 2007: media, security and society, and Africa. About to start the 2008 process.
+
+
+ Media and Content: Is piracy good or bad? Very good question. Rethinking content creation and distribution in the digital realm. Ticket sales are not driving movie production revenues. We don’t go out to watch movies anymore. We watch it anywhere. And what is a movie? What is entertainment? Is it two hours or thirty minutes? Or can it be two minutes or thirty seconds? Youtube proves it is changing: 100 million clips viewed daily.
+ Security and Society: Viruses cost $55 billion in 2003, in 2008 it is much more. Mobile devices are becoming important.
+ Africa: Fastest population in the world. 1/3rd of all births are in Africa. 43% are under 15 years old. Trade between Africa and China is growing at 40% per year.
+
+
+The past: Innovation will dry up without patent protection. IP should be private and secret. Now: IP protection can kill innovation. Some shared, some proprietary, and some public domain. We can tap the larger pool of innovators that don’t work for you.
+
+Service economy: 2/3rds of GDPs globally are from services. How does that affect us? We have people who specialize in: science/technology, people/culture, and business/economics. You need interdisciplinary education for the service economy. It is how much you know about other areas that help.
+
+Middle East: Everyone knows it is a growth market. The numbers are not phenomenal compared to U.S., Japan, etc, but it is growing. It is a microcosm of the world. You have wealthy and poor regions. Some have more people, more skills than others. The Middle East should help each other out through outsourcing. Yet the Middle East can help out the world – global companies are opening up shop here, offshoring to the Middle East. No one is going to do business in a place just because it is cheap. You must find where your product can be made, then look at cost. Is offshoring the key to national prosperity? Not necessarily. It will change a few, but not the whole country. Need a holistic approach.
+
+Case study: What is special here in the Middle East and Egypt? Culture and tradition. Combining IT and culture is an interesting challenge. Use new technologies to showcase Egyptian culture. Use content of Egyptian culture as the core of the system. Base the product around this. Websites, digital guides for museums, courseware, kiosks, and mobile phone resources. This called for a platform independent content management system. http://www.eternalegypt.org is the site. It creates relationships between sites, people, objects, etc. Museums can remember which items you visit and you can go on the website, kiosk, mobile phone again and get information.
+
+What is IBM doing in Egypt? From Egypt, serving customers in all continents. Have over 500 multilingual software developers. Research into language technologies.
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+ Dr. Ahmed Tantawi ,
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+ egypt ,
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+ globalization ,
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+ growth markets ,
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+ IBM ,
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+ information ,
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+ innovation ,
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+ internet ,
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+ middle east ,
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+ north africa ,
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+ standardization ,
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+ technology standards ,
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+ technology ,
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+ wikimania
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+ Conference Notes
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+ Share on
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-education-and-the-wiki-paradigm-a-tug-of-war/index.html b/_site/posts/2008/07/wikimania-2008-education-and-the-wiki-paradigm-a-tug-of-war/index.html
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Wikimania 2008: Education and the Wiki Paradigm: A Tug of War? - R. Stuart Geiger
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+ This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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+
+
+We are very proud that Egypt is hosting this conference. There are many young people in Egypt – our biggest asset. Now, is it education that leads to innovation and technology, or that technology leads to better education? This is an Egyptian debate we are having. Is technology in schools just a luxury?
+
+The education framework: Environment, administration, tools, curricula, assessments, certifications, teachers, parents, and students. All must be ready and improved.
+
+Evolution of education: pre-industry -> industry -> internet -> web 2.0
+
+Pre-industry:
+
+
+ One to one tutoring
+ Reciting, dictating, memorizing
+ Learning the basics of grammar, math
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+Industry
+
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+ Small group of different ages
+ Single teacher for all subjects
+ Chalkboard, books
+ Reading, writing, arithmetic
+ Radio and TV broadcasting – reaches more numbers
+ Acquiring knowledge, internalization of ideas, personal assessment,
+
+
+Internet
+
+
+ Modern school
+ Multiple teachers for multiple subjects
+ e-books, modern classroom
+ Multiple sources of knowledge
+ Hands-on experience
+ Parent engaged, can follow child’s progress on website
+
+
+Web 2.0
+
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+ Global school
+ Collaborating, innovating, presuming
+ Blogging, social networking, wiki,
+ “Breaking the monopoly of the teachers”
+
+
+Tv and radio education was promoted in Egypt – many recipients, all subjects, regulated by ministry of education with certification programs. In Egypt: 40,000 schools, 16 million students, 1.2 million teachers, Ministry of Education management
+
+Components of Internet-ready school:
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+
+ Physical spaces: Computer labs, administration, modern classroom, library
+ Applications: portals, software
+ Teacher training
+
+
+In 2002, MoE wanted over grade 7 to have ICT in schools.
+
+In 2008: 35 million mobile users, 2200 IT clubs, 9.5 million broadband users, PC for all imitative, Arabic eContent imitative – increase Arab content on the internet
+
+Egyptian Educational Initiative: Cisco, Intel, Microsoft, IBM, Oracle, and more: “government wins, private side wins, and society wins”
+
+Wiki Paradigm: Peering, sharing, mass collaboration, innovation, user-generated content, co-creation, prosumers, acting globally, openness. Not about a school in Alexandria, but a global school. Not content coming from the Ministry of Education. Are teachers, institutions, business, children, even parents ready? I think children are most ready, but parents need to be ready. There is a massive gap between parents/children.
+
+Education 2.0? Egyptian proverb: The teacher is more like a prophet. Is this still valid? End of unified national curricula? New model for student assessment? What is the teacher under education 2.0 and 3.0? What is quality in education 3.0? Would education 2.0 be our salvation from stagnation? Our gateway to innovation? Finally, important challenges to remember: internet safety, cyber security.
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+ Share on
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-flagged-revisions-with-philipp-birken/index.html b/_site/posts/2008/07/wikimania-2008-flagged-revisions-with-philipp-birken/index.html
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Wikimania 2008: Flagged Revisions with Philipp Birken - R. Stuart Geiger
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+ From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
+
+Anyways, enough of my cheerleading. Here follows my notes from his talk:
+
+
+
+Everyone meant something different by stable versions, so we called it flagged revisions. This gives reader feedback on the quality of the articles. Currently, you can make users by default see the most recent flagged revision of an article. It enforces the four-eye principle.
+
+Development of Stable Versions (which is not Flagged Revisions): It is the idea that the article is finished. The concept is in printed encyclopedias and Nupedia. Ideas formed early on Meta. It was discussed since the beginning. Magnus Manski wrote a tool to rate articles – FA, Good, A, B, Start, Stub. We now have patrolled edits, active on Wikipedia.
+
+In June 2006, we started. We asked Jimbo: “What’s up with stable versions?” Jimbo said: “You’re right, let’s just do it.” We agreed on basic parameters: 1. No voting and 2. Keep it simple. He asked the board if they would object. They said they wouldn’t. We hired a contractor to implement stable versions. Erik Moeller had become a board member and quality was one of his topics. We found Jorg Baach, he did the coding. It was put on the SVN under flagged revisions, which stuck. Wikimedia France gave 1,000 euro – the first international wiki feature collaboration. People started working on it – mailing list wikiquality. Open beta in Feb 2008. Found bugs. Now it is stable and on the German Wikipedia.
+
+People flag and edit or they don’t. You don’t vote on it, you just make sure the people who flag are trustworthy. One flag is enough to get it approved.
+
+Ongoing problems:
+
+• Too few developers
+
+• No process for giving useful input
+
+• Developers not present in content creation
+
+• Not enough competence in design/usability
+
+• Not enough leadership structure in local projects
+
+Flagged Revisions
+
+Two flags: sighed and quality. Editors can flag something as sighed, reviewers can flag as quality. If desired, IPs see by default the last sighted version instead of the current version. Can do it per wiki or per page. Templates and Images are in this. If you flag an article, the stable revision incorporates the template and images as they were then. If an IP changes a template, that change will not be visible until someone flags the template. How to incorporate comments in this system? We were told not to think about it.
+
+Sighed Versions: These are versions that are checked by an editor for vandalism. Basic trust – automatic procedure for granting rights, and any admin can give it. Misconception is that they are only about vandalism. They are about forcing the four-eye principle. An edit has to be checked. You guarantee a basic quality for readers: someone trustable looked at it. Any edit that is done is logged in the system. If an IP corrects a spelling a mistake, hordes of vandal fighters will look at it now, but all that needs to look at it is one trusted vandal fighter. Now, people concentrate on IPs, but what if you just created an account? They won’t have the sighted privilege.
+
+You can use a box to check the article. Can search for pages without any sighted version, or pages where newer unsighted revisions are waiting. You see the results of your change, but if you come back an hour later, you will see the sighted version. Other people will see the sighted version. The vandal sees the results of his vandalism, but no one else will. Other people will see that there are new unsighted versions and can see them, but will not see it on the main article. With Magnus’s tool, you can get intersections with categories. These are all the unsighted edits waiting in mathematics. It would take me half an hour to look through all the math unsighted revisions.
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-new-paradigms-for-new-tomorrows-with-ismail-serageldin/index.html b/_site/posts/2008/07/wikimania-2008-new-paradigms-for-new-tomorrows-with-ismail-serageldin/index.html
new file mode 100644
index 0000000000000..d9404824c4305
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Wikimania 2008: New Paradigms for New Tomorrows with Ismail Serageldin - R. Stuart Geiger
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+ Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
+
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+Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech, but if you are pressed for time you can read my notes.
+
+This talk is more somber, as we must mention challenges. The theme for this conference is “changing the shape of wisdom” – yes, that is true, very, very true.
+
+Problems and promises
+
+Globalization – nation-states are becoming less important, people are moving together and faster. It generating great wealth and leaving people behind. Globalization is not seen as beneficial by some, people who feel they are being crushed by interests outside of their control. Population growth is increasingly putting pressure on natural resources. Access to fundamental rights – food, shelter, safety, education – are being denied. Young people are pressing for education, employment. Societal progression – it has happened, among women especially. But there is more to be done. Wars, terrorism, refugees, rebellions, child soldiers – why do we have them now?
+
+What does it cost of equip a soldier vs. a classroom? Books or bombs? That is the question. Napoleon Bonaparte said, “In the long run the sword is always beaten by the spirit” He proved that quote, as his victory was wiped away, his legacy was his system of governance, of education-based government bureaucracy, civil codes, etc.
+
+We need peace – we cannot continue to wage war. We have universal declaration of human rights. In Article 19, everyone has the right to freedom of opinion and expression to seek, receive information from a multiplicity of sources.
+
+Freedom of expression
+
+We must re-affirm the polity of humans that share those ideals. Books will stay. Book banning: censorship contravenes human rights. Information cannot be denied – like standing before a tidal wave. Social pressure is a form of censorship – freedom of expression must be protected.
+
+Freedom of access
+
+Print can sometimes be out of reach – not just out of print but too pricey. “We can provide all information to all people at all times” – our motto at the Library. Free flow of information is important. We’ve had a shortage of books – now with the Internet we have too much information. Like going from a drought to fire hose. We need it just right – not just for children of the rich, but children of the poor.
+
+Sometimes copyright issues can put things out of reach. 70% of works are in copyright and out of print. But copyright is in Universal Declaration of human rights too. My credo: all information to all people at all times. Innovators and authors must benefit, but public must have broad access.
+
+What the BA is doing
+
+Massive amount of archiving about Egypt – ancient documents, modern Egypt documents. Digitizing 5k books / month. Creating a Supercourse for free education of all kinds throughout Egypt. Development gateway – websites of NGOs available in their local language. We want to partner with open source efforts.
+
+The future looks great in terms of technology. The future in terms of society is another story.
+
+In defense of values
+
+We talk about the knowledge-based society, but we must remember that knowledge is more than information. Data -> information -> knowledge -> wisdom. Wise decisions made are different than knowledgeable decisions. No scientific answer to the normative. Knowledge requires we rethink values. Values of science: Truth, honor, creativity and imagination, constructive subversiveness – advance by overthrowing the old, tolerance of engagement, and arbitration of disputes based on rationality, evidence, and discussion.
+
+Requires participation – wiki community has shown this. Power of the civil society forces government to be responsible and capable. Putnam – Making Democracy Work. Civil society thrives on information flows.
+
+Parable of story of the flute and children – adjudicate who gets the flute:
+
+
+ I am poor, others are rich – equity
+ I can play the flute, others cannot – utility
+ I made the flute myself – entitlement
+
+
+No scientific answer to this question.
+
+In defense of youth
+
+Newton, Einstein, Heisenberg, Watson, Turing – they were all young.
+
+To change the shape of wisdom we have to trust our youth, dare to dream, we can do things different. There are forces of Arab society against us, but we can win. Look at Antarctica – a whole continent kept for a bunch of penguins and science, free of econ interests and military bases. Martin Luther King and the civil rights movement, and now Obama is a nominee for President.
+
+It is not impossible to provide all information to all people at all times!
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-opening-keynote/index.html b/_site/posts/2008/07/wikimania-2008-opening-keynote/index.html
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Wikimania 2008: Opening Keynote with Egyptian Minister Ahmed Darwish - R. Stuart Geiger
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+ The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
+
+
+
+He spoke of the “future of community participation … to produce and share knowledge.” He claimed that “despite the dispute of consensus vs. credentials” in regards to the reliability or authoritativeness of content, “Wikipedia is becoming a reliable source.” The Minister tied the various projects of the Wikimedia Foundation into the larger framework of user-generated content production as well as Egypt’s own technology initiatives. Specifically, in 1999, they launched an initiative that supported technology in schools, in local technology clubs, and in government. He claimed that Egypt was “harvesting the fruits” of this initiative, with their e-government participation being ranked 28th in the world and their participation (I am not sure what kind – I assume Internet-based participation) to be 49th in the world. That is a significant improvement from the 1990s.
+
+The Minister made three positive observations that the “wiki model” has supported:
+
+
+
+ New concept of governance is possible without … a governing body
+
+
+ Possible to achieve globalization without wiping local identity
+
+
+ ICT [information and communication technologies] … has become a cardinal tool for development
+
+
+
+He asked for a discussion on the “infrastructure and financial sustainability of the wiki.” With respect to the status of user-generated content and technological development, he claimed that Egypt was “not talking about takeoff. We’re already flying,” although discussions would be necessary to “ensure smooth flying.” HE called on governmental and non-governmental organizations interested in economic development to call on “developers to enrich the wiki world and allow for broader participation.” The Minister claimed that the “most important challenge” faced by the wiki model to be reach, or participation. In the field of education, he called on “developing a framework for continuous learning and skill development using wiki models,” but it is unclear what role he had in mind.
+
+The Minister was quite supportive of educating young people, as over 50% of Egyptians are under 25. Considering the general demographics of Internet users, this is a significant number of potential Egyptian Internet users, he claimed. He emphasized the necessity in “investing in human resources capital” as “learning is very important” in the “challenging needs of the emerging market.” He also argued that “good governance – transparency and participation – is the main foundation for government,” and suggested that the wiki model could further that end. He claimed that, “we are not too far from people in the community actively contributing to government, changing the traditional model of citizen vs. government” into “collaborative citizens and government for development.” However, he asked several crucial questions: Where are we? Are we on the right track? Are we going at the right pace? And are we using a model that is flexible enough? Are we interested in building expertise?
+
+He called for a very interesting study to measure the impact of Wikipedia. More than stats about words and articles, he wanted to know how it was actually affecting real-world institutions. I don’t know how feasible this would be, but I certainly agree with it. His final recommendations were to get researchers interested with participants, encourage work on awareness and outreach, keep a focus on governance issues, be proud of the work done so far, and appreciating the work of each contributor, no matter how small.
+
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+ Share on
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+
+ Facebook Google+ LinkedIn
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+
You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
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+
+
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+
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+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-state-of-the-mediawiki/index.html b/_site/posts/2008/07/wikimania-2008-state-of-the-mediawiki/index.html
new file mode 100644
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Wikimania 2008: State of the Mediawiki - R. Stuart Geiger
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+ State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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+
+
+The Wikimedia foundation installation is huge:
+
+
+ 10,000,000,000 views per month
+ 50,000 http objects/sec
+ Hardware budget: $1.5 million
+ Bandwidth costs: 25k/months
+ Physical hosting: $10k/month
+ X86_64 software, ubuntu with customized packages, RAMdisks
+
+
+MediaWiki basic goals: allow open, collaborative editing of a large encyclopedia; also be easy to setup for smaller installations. It runs on LAMP, or LAMP on steroids (Squid, Memcached, many other optimizations). Wikipedia used to crash all the time, but it doesn’t now. We can focus on long term.
+
+Recently: we got login unification working. [to thunderous applause], got flagged revisions in open beta [to no applause]. We are working on better mobile support. We’ve been improving localization.
+
+What not to expect next year: flying cars, WYSIWYG (but you may get better template and table tools), peer-to-peer Wikipedia
+
+What to expect: more tech staff, better operations (data center updates and expansions), dumps and backup capacity), and software.
+
+In the software:
+
+
+ Revision deletion: there is some version of a page we want to delete, but we don’t want to delete other revisions. We have oversight, but that is a hack. Hacks are bad.
+ Vandalism and abuse: Globally block an IP address across all WMF projects
+ Extension:AbuseFilter – automatic abuse filter for admins
+ Threads and comment system
+ Wikimedia Commons – especially uploading – will be updated so that “actual humans can use it.” AfD on commons is “pretty scary” – sometimes I can’t find out why my file has been deleted, and if I can’t find it, well…
+
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+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
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+
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+
+
+
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+
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+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-wikipedia-administrators-arbcom-panel/index.html b/_site/posts/2008/07/wikimania-2008-wikipedia-administrators-arbcom-panel/index.html
new file mode 100644
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Wikimania 2008: Wikipedia Administrators / Arbcom Panel - R. Stuart Geiger
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+ This panel was going to be something else, but something happened and it became a panel with James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
+
+
+
+Matthews: Who watches the watchmen? I am interested in governance and the hierarchy of administrators. Do they work? How do they work? I’m an arbitrator, and we deal with some nasty behavior. But 99% of editor behavior is constructive, and we don’t deal with them. We don’t need a discussion about microissues, but macroissues.
+
+Lih: In IRC, someone mentioned that the adminship process is radically different now. The community has morphed to the point where knowledge about policy equals knowledge about the community. You must prove through questionnaires and creeds that you are committed.
+
+Matthews: Adminship recruits several people a week by sufficient community approval. People have their own criteria, their view of what they want in an administrator. It is the training they would proscribe. The English Wikipedia is middle aged, many things are well defined. We can’t really change it. Of the 1500 admins, how many are bad and abusive? About 1% – not a bad record. There are a lot of good people on Wikipedia who are not admins. Fine, they are creating content. It seems to be an issue of recognizing the best contributors instead of seeing the best leaders. We have a celebrity system for articles – this is how it should be. But we don’t have a good recognition system. The best people don’t need to bash vandals, and that is all admins have.
+
+Forrester: I disagree entirely. I joined a long time ago. The process for me getting adminship was lax – I had been around for a few months. I commentated on the main page. You don’t need, but the arbitrary number of edits is 1,000 or 3,000 or 29,000 edits. We dropped the ball – we let people in the higher rank of the community even though it never meant to be that because they were trusted. The community started appointing admins who didn’t share the same core values. The community has become a lot more top down, more instructionalist and less friendly. You can’t even change policy if you’re a new admin. By saying that being an admin is not a big deal, then saying that certain people aren’t allowed to be it, you’ve got a huge problem. Then as we move to the trials, the badge of honor, I’ve gone through this process and it means something, it is much harder to become an administrator. They feel that they have special status.
+
+Walsh: People who don’t know about internal processes ask, “Who runs the site? Who are the editors?” Answer is, “Everyone!” but that is not helpful. Then tell them about administrators, and they ask who appoints them. Well, the community does. When I got involved in 2004, adminship was becoming a big deal. People were asking how. Now you have to have been on the site on the year, make 6,000 to 10,000 edits. Have to have edited in the Portal namespace which didn’t exist until 2005. That is very troubling. Are admins becoming a higher rank? How inevitable is it that it is? Back then, we had consensus, people knew each other. Now we have compartmentalization, without cooperation. Featured article patrol, vandalism patrol, and never the twain shall meet.
+
+Lih: Durova’s fourth law: small organizations run on relationships. Policies continue to grow until the policies no longer work, at which point the policies remain in place while the organization reverts to running on relationships.
+
+Walsh: It would take a force of nature to change RfA – see flagged revision controversy.
+
+Forrester: Flagged revisions remove the life of vandal fighters. Philipp Birken is having a lot of trouble with it.
+
+Matthews: Vandalism has never been the major problem, as we know how to fight it. Policy innovation is hard.
+
+Walsh: Policies began as a way to integrate newcomers. Not to be a complex beast that you have to master, learn all the acronyms and intricacies.
+
+Lih: For an outsider, of course there should be high standards to being an admin. But for folks who joined at the beginning, with Ignore All Rules, Be Bold, no hard rules that will get you banned – the culture has changed. Editors get more experience but they have never been exposed to anything as insulting as adminship. Nupedia failed because it felt like homework. We may be approaching this.
+
+Matthews: These are problems of scale that have not been encountered. We talk about this from a pioneer point of view. We’re on our own. We are receptive to new ideas, but if we bring in another model, we will ask why you think it will work. I don’t know what to compare us to. I would agree with Durova with the exception that instead of running on relationships say it runs on politics. These are problems of success. If things were not couched in terms of “it were better six years ago” it would be much better.
+
+Forrester: How can a Wiki council be formed when even English Wikipedia can’t decide what to do with various issues?
+
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+ Share on
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+
+
+
+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008-wikipedia-as-real-utopia-by-edo-navot/index.html b/_site/posts/2008/07/wikimania-2008-wikipedia-as-real-utopia-by-edo-navot/index.html
new file mode 100644
index 0000000000000..debace7a8f32e
--- /dev/null
+++ b/_site/posts/2008/07/wikimania-2008-wikipedia-as-real-utopia-by-edo-navot/index.html
@@ -0,0 +1,672 @@
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Wikimania 2008: Wikipedia as Real Utopia with Edo Navot - R. Stuart Geiger
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+ 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 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 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.
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+ Scientific papers that have been written about Wikipedia are interesting, and there are many things to do with quantitative or statistical analysis. I however want to take a Sociological approach and ask: how does Wikipedia organize its members into the project?
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+ Real Utopia is a concept from Eric Wright, a professor of Sociology at Wisconsin-Madison. It puts into place very idealistic places. It is an egalitarianism of many kinds, radical direct participatory democracy, where all are given the conditions necessary to ensure human flourishing. Two real utopias. 1: Participatory budgeting in Porto Alegre, Brazil. They created a system of dual power between residents and municipal assembly. 2: British Citizen’s Assembly: 160 randomly selected individuals charged with creating an electoral system.
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+ Real utopian aspects of Wikipedia: Full and open participation, pragmatic orientation, direct and deliberative, consensus formation, alternative dispute resolution, devolution, non-hierarchical, democratic.
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+ Future challenges: every new, innovative, and exciting project faces challenges when it begins to become bureaucratized and institutionalized. Successful institutions must be highly responsive to their members, that is, democratic. Wales remains an authority of last resort. Should the Wikimedia foundation institute a system of dual power? A volunteer assembly has already been suggested.
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+ Perhaps a randomly selected Wikipedian Assembly, a jury picked from members of the community to resolve disputes? Who owns Wikipedia? We discussed in the Board Panel about selling a project. WMF owns all the technology, but content production – who owns that? The community does.
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+ Question: Are you aware of What Wikipedia is Not:Democracy? Yes, and that is wrong. Consensus is democracy – it is implied.
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+My only real problem with Edo’s presentation was his answer to the question about WWIN:Democracy, a longstanding policy that is widely characterized as “Wikipedia is not a democracy.” If that was what the policy said, I would have entirely agreed with Edo – consensus is effectively a democratic form of governance, when all members of a political community are taken into account when determining consensus. However, this is not what it says. The policy (taken from an emphatic posting on the Wikipedia mailing list by Jimmy Wales in 2005) says: “Wikipedia is not an experiment in democracy political system .”
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+This is an entirely different idea, one with a good amount of nuance. Wikipedia obviously contains many elements of a democracy, but democracy is not what Wikipedia is primarily about. To rephrase: Wikipedia primarily is a project to create an encyclopedia that will give everyone the sum total of human knowledge in their own language, not primarily a project to adhere to the principles of democracy. Now, many people will say that democracy is what makes such a project possible, and I will heartily agree. However, changing how Wikipedia is run must be justified not in terms of democracy, but encyclopedia building. That is, democracy in Wikipedia is not an end in itself, only a means to building an encyclopedia.
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+With this in mind, I feel that Edo’s presentation is flawed insofar as it couches policy suggestions in a language foreign to Wikipedia. However, I must admit I do that too: my senior thesis on Wikipedia’s legal structure concluded that Wikipedian law (whatever that was) contained traces of Continental Law and Common Law in its legal systems, which created conflict and need to be reconsiled. Talk about a case of wikilawyering. Every time I feel like busting out Michel Foucault and writing on Wikipedia in that manner, I must remind myself that Wikipedia does not exist to decenter the liberal-democratic humanist subject or problematize existing knowledge/power regimes. Yes, it might very well do that, but I am wary of anyone who uses any particular theory to claim not what Wikipedia is, but what Wikipedia should be.
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+When looking over his paper, I feel that he is more interested in “exporting” Wikipedia’s model to other forms than importing the concept of a real utopia into Wikipedia. I commend him for that. I also appreciate his call for a “social history of Wikipedia” – a project that I will be undertaking in my thesis next academic year.
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+ community ,
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+ consensus ,
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+ democracy ,
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+ dual power ,
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+ egalitarianism ,
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+ real utopia ,
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+ technology ,
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+ wikimania ,
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+ wikipedia
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+ Conference Notes
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/wikimania-2008/index.html b/_site/posts/2008/07/wikimania-2008/index.html
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Wikimania 2008 - R. Stuart Geiger
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+ I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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+I will also be blogging and Twittering about the conference. Stay tuned for updates.
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/07/words-and-things-a-de-re-sub-post-construction-of-rhizomatic-and-non-arborescent-stratum-in-deleuze-and-guattaris-a-thousand-plateaus/index.html b/_site/posts/2008/07/words-and-things-a-de-re-sub-post-construction-of-rhizomatic-and-non-arborescent-stratum-in-deleuze-and-guattaris-a-thousand-plateaus/index.html
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index 0000000000000..af292392dcc7e
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Words and Things: A De-Re-Sub-Post-Construction of Rhizomatic and Non-Arborescent Stratum in Deleuze and Guattari’s A Thousand Plateaus - R. Stuart Geiger
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+ This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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+Download Words and Things: A De-Re-Sub-Post-Construction of Rhizomatic and Non-Arborescent Stratum in Deleuze and Guattari’s A Thousand Plateaus (PDF, 398 KB)
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+ art ,
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+ deconstruction ,
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+ deleuze and guattari ,
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+ Deleuze ,
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+ information ,
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+ linguistics ,
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+ postmodernism ,
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+ poststructuralism ,
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+ representation ,
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+ rhizomatic ,
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+ stratum
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+ Academic Works ,
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+ Unpublished
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/08/google-search-for-phenomenology-of-spirit-suggests-nebraska-state-flower/index.html b/_site/posts/2008/08/google-search-for-phenomenology-of-spirit-suggests-nebraska-state-flower/index.html
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Google Search for “Phenomenology of Spirit” Suggests “Nebraska State Flower” - R. Stuart Geiger
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+ Google Search for “Phenomenology of Spirit” Suggests “Nebraska State Flower”
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+ August 02, 2008
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+ As you may know, Google often thinks it knows what you are looking for better than you do. It will suggest different search queries and display them underneath the top three results for your original query. So I did a simple Google search for “Phenomenology of Spirit,” an 1807 book written by German philosopher G.W.F. Hegel today and found a very interesting suggestion.
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+ A Google Search for "Phenomenology of Spirit" suggests "Nebraska State Flower"
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If you don’t believe me, try it out yourself! The sad thing is that by making this post, I am making this association closer in Google’s eyes. What to do?
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+ Share on
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+ Facebook Google+ LinkedIn
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/08/technology-in-the-classroom-a-response-to-arthur-bochner/index.html b/_site/posts/2008/08/technology-in-the-classroom-a-response-to-arthur-bochner/index.html
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Technology in the Classroom: A Response to Arthur Bochner - R. Stuart Geiger
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+ Technology in the Classroom: A Response to Arthur Bochner
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+ August 09, 2008
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+ I was reading through Spectra , the monthly publication of the National Communication Association. The president of the NCA, Arthur Bochner, wrote an extended column about “Things That Boggle My Mind” which focused on his general disgust of students today and especially about the student use of technology in the classroom:
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+ As I scan the room, I see that more than half the students have laptops on their desks. Just as many chat obtrusively on their cell phones, while checking their e-mail or sports scores… I feel uncomfortable in this space. It’s not “my space.”
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+He continues, grieving “the loss of the emotional bond and shared frame of reference” that he once had with his students. Then Bochner goes on an extended description of bad behavior he witnessed in his undergraduate class, which includes cell phone rings disturbing class, leaving to go to the bathroom without permission, listening to music, as well as noisily consuming food and drinks. He believes this is a natural consequence of what he sees as a professionalization of the university, in which students are treated more like “customers” who are always right instead of, well, students. He then ends his essay by declaring his resolve to ban technology from the classroom in order to provide a more meaningful discussion.
+
+As someone who types over 70 words per minute but can barely write legibly at one tenth of that speed, I take issue with Professor Bochner’s equivocation of the use of technology with bad student behavior. I feel that laptops in particular can be used responsibly in a classroom, and even if they are not, playing solitaire or checking Facebook during class is most assuredly not on the level of talking on one’s cell phone or listening to music during class. First, they are not disruptive to other students on any level. Second, students who are prone to ignoring lectures will do so by whatever means possible – take away the laptop and students will pass notes. Finally, this is a self-defeating practice: if the course lectures really are important, students who ignore them by surfing the Internet during courses will perform badly in the course.
+
+In addition, I feel that laptops in classrooms have significant educational value, especially in large classes. I did my undergraduate at a fairly large state school, the University of Texas at Austin, which as a large state school is similar to Professor Bochner’s school, the University of South Florida. I have had my fair share of huge undergraduate lecture courses in which I was stuffed into an auditorium with over 100 other students. I cannot seem to find his course in the catalog, but I would assume it was a large lecture course in which students rarely, if ever get the chance to meaningfully discuss course material. My experience with these courses are that they require students to soak up a professor’s lecture and then either regurgitate it in a final exam or refine it into a final paper. Either way, there is a lot of transcribing going on, which Bochner acknowledges when he references a scene in Real Genius that portrays a college classroom as a tape recording of a lecture being recorded by a classroom full of tape recorders. Laptops provide a way for students like me to take notes at a rapid pace without having to spend a significant amount of time afterwords listening to a recording of the lecture. Instead of producing an awkward condensation of a lecture on paper that often makes no sense weeks later, I can take almost ten times more notes when I type as opposed to when I write.
+
+Secondly, Internet access may have its distractions, but it also provides access to a wealth of information that students can use in real time to supplement lectures. All too often (especially when students in one discipline take upper-level courses in another discipline), a professor will mention a theory, event, or individual that was not previously covered in the course. Students who get the reference will understand it, but those who have not had the same background as the professor will not. For example, when a professor of mine opened a lecture by claiming that a certain theorist we had read provided the foundation for Gadamerian hermeneutics – a throwaway line that actually had some significance in my understanding of the work in question. I pulled up an article on the Stanford Encyclopedia of Philosophy which gave me a brisk understanding of the theory in about forty-five seconds. Not perfect, obviously, but I think my understanding of the lecture was improved by exploring this reference during class.
+
+I agree that technology in the classroom poses significant threats to the quality of education in classroom environments. However, an outright ban on technology in the classroom – which may or may not include the pen and paper – is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive. Students having extended conversations with each other during class is just as bad as students talking on cell phones in class. In both cases, students should be warned and then sent out for this behavior. If someone is obviously not engaged in class, then they should be told to pay attention and participate or risk being thrown out. This applies for students who are playing video games on their laptops as well as daydreaming. I see no need to ban potentially useful technological devices when their misuse is the real issue at hand.
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/08/video-conceptions-and-misconceptions-academics-hold-about-wikipedia/index.html b/_site/posts/2008/08/video-conceptions-and-misconceptions-academics-hold-about-wikipedia/index.html
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Video: Conceptions and Misconceptions Academics Hold About Wikipedia - R. Stuart Geiger
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+ Video: Conceptions and Misconceptions Academics Hold About Wikipedia
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+ August 15, 2008
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+ The good folks at the Library of Alexandria and Kaltura have made available videos of a good number of presentations from Wikimania 2008 . Luckily, mine was one of the ones up! So without further ado:
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/08/virtual-worlds-in-1996-the-more-things-change/index.html b/_site/posts/2008/08/virtual-worlds-in-1996-the-more-things-change/index.html
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Virtual Worlds in 1996: The More Things Change… - R. Stuart Geiger
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+ Virtual Worlds in 1996: The More Things Change…
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+ August 13, 2008
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+ 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:
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+
+ 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.
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/08/webcite-an-on-demand-internet-archive/index.html b/_site/posts/2008/08/webcite-an-on-demand-internet-archive/index.html
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WebCite: An On-Demand Internet Archive - R. Stuart Geiger
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+ WebCite: An On-Demand Internet Archive
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+ August 26, 2008
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+ As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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+
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+The process is incredibly easy. You submit a URL with your e-mail and a few optional pieces of metadata, and WebCite will permenantly archive that URL. For people who have a massive list of links they need to archive (like me), WebCite lets you upload an HTML file – all the anchor tags will be archived. It does well with text, images are hit and miss, and plugins like flash are not supported. Also, some websites (like the New York Times and CNN) have Javascript-based advertising redirects or anti-framing measures that make archiving impossible.
+
+Still, it is better than nothing. My standard citation practice for all sites is to search the Internet Archive first, and then use WebCite if I do not find the page I need. It also provides a layer of accountability, as the header for each archived page shows the URL and when it was archived. I’m sure there is some way to fool the site into archiving the wrong URL, but it is better than self-archiving.
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+WebCite is funded by a consortium headquartered at the University of Toronto, and they plan on making money through grants and institutional and subscriptions. I’m a bit skeptical of this business model, but I guess it works for the Stanford Encyclopedia of Philosophy .
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/09/fas-virtual-worlds-almanac-a-semantic-structured-wiki/index.html b/_site/posts/2008/09/fas-virtual-worlds-almanac-a-semantic-structured-wiki/index.html
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FAS Virtual Worlds Almanac: A Semantic Structured Wiki - R. Stuart Geiger
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+ FAS Virtual Worlds Almanac: A Semantic Structured Wiki
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+ September 05, 2008
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+ As some of you might know, I work part-time at the Federation of American Scientists. Most of what I do has involved the creation of a wiki for virtual worlds, and I am proud to say that it is ready for the world. It is not simply a wiki, but a structured semantic wiki. This means that when you edit a page on a virtual world, you get a customizable form instead of a massive textbox. Check it out!
+
+The Virtual Worlds Almanac
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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Researching Wikipedia Holistically: A Tentative Approach - R. Stuart Geiger
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+ Researching Wikipedia Holistically: A Tentative Approach
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+ October 11, 2008
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+ This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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+Certain topics seem to lend themselves to some academic fields better than others. Or more accurately, many fields have been constituted around specific topics in a way that makes them appear as the “natural” academic toolkit for research. For example, political science just seems like the perfect discipline to study a presidential election, just as economics just seems like the perfect discipline to study a worldwide financial crisis. English is obviously not high up on the list for those two issues, but it does seem to be a better choice if English literature is to be studied.
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+However, it is not that certain fields “own” various topics of study, forbidding any other discipline entry. Economics will “allow” a worldwide financial crisis to be studied by political science (what are the political ramifications?), sociology (how are various social structures affected?), rhetoric (how do people describe and argue about the crisis?), history (how does this crisis compare to previous ones?), media studies (how does the media represent and influence the crisis?), psychology (how is the crisis affecting people’s psyche?), or more disciplines with their own unique perspective on the topic. The point is that while all of these disciplines have something meaningful to say about a worldwide financial crisis, only economics has the ability to refer to it in a naturalized state. The perspectives of the other disciplines are just that, perspectives, with no legitimacy outside of their particular disciplinary lens. When not studying their “own” topic, these disciplines are constituted within a plane of existence that keeps them on the periphery. A legal analogy is apt: it is not that each discipline owns certain topics, but that they have original jurisdiction over them.
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+This is not just the case with economics – any other well-established discipline holds original jurisdiction over certain topics, making analysis from outside disciplines always-already marginalized. If one wishes to study, say, the economics of media, there are either two options: first, completely ignore the existing academic literature on media from media studies and treat the topic as raw input for disciplinary analysis; or second, attempt to perform some sort of “transdisciplinary” analysis that holistically incorporates the theories, methodologies, practices, techniques, and beliefs of media studies with those of economics.
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+There are both inherent and disciplinary problems with any academic study of Wikipedia. The inherent issue is that Wikipedia does not lend itself to this system in which there is one discipline with original jurisdiction and an endless number of effectual disciplinary perspectives. Rather, Wikipedia’s constituent elements are distinct but interrelated elements or topics which each have their own “home” discipline. Starting at a very technical level, Wikipedia runs upon a specific type of software which organizes data in a peculiar manner. Much work has been done in Computer Science about the computational “ontology,” or the way in which data are organized and stored. Many in this field have also analyzed issues of collaboration, developing quantitative models of how contributions to the site emerge and develop.
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+Some of these authors have linked these models to various social or political theories, although these are largely speculative and based on correlations, not causations. This is because the discipline of Computer Science only has original jurisdiction over well-formed quantitative models of data or computation, not social and political theories. Because of this, any attempt to analyze the social or political aspects of Wikipedia within these disciplines is necessarily speculative and perspective, as the researcher is effectively turning to other disciplines (political science, sociology) in a tangential manner when making such conclusions. These articles generally make a well-formed Computer Science conclusion about data or software, and then use that conclusion as the premise for a much shorter secondary analysis of Wikipedia within another discipline that is not fully deployed.
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+The much celebrated “Creating, Destroying, and Restoring Value in Wikipedia” (Priedhorsky et al, 2007) is an exemplar of this type of study. The authors craft an “empirically grounded” (259) classification schema for value and perform a rigorous quantitative analysis regarding the variables that affect their concept of value. The body of their paper includes elements of this discipline: three research questions with proper methodology sections, well-defined formula for their variables and metrics, and eight charts and graphs that illustrate their quantitative analysis. The authors skillfully craft these elements into a scientifically-sound conclusion made in the fourth-to-last paragraph based on their work: “1/10th of 1% of editors contributed nearly half of the value” (267) to Wikipedia articles. However, this is only their penultimate conclusion, as they use it to make a different kind of argument in their final paragraphs. Their tone shifts away from the scientific as they argue that:
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+ because a very small proportion of Wikipedia editors account for most of its value, it is important to keep them happy, for example by ensuring that they gain appropriate visibility and status. However, turnover is inevitable in any online community. Wikipedia should also develop policies, tools, and user interfaces to bring in newcomers, teach them community norms, and help them become effective editors. (267-8).
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+For those in the social sciences and the humanities, there may be an impulse to criticize such a conclusion as pure speculation, given that their methodology and variables did not focus on norms, socialization, or other social processes. However, to do so would be to ignore the complex web of disciplinary relations at work in such an article. Their final paragraphs should be viewed as a well-intentioned attempt to make certain conclusions that their discipline could not make because it does not have original jurisdiction over the matter. If their task was solely to make a solid recommendation to the Wikipedian Community regarding norms and socialization, they would have inevitably failed because of the context within which their article was constructed and deployed. A methodology that incorporated a social science approach would have been necessary to authoritatively make such conclusions, given that sociology has original jurisdiction over the social. However, as they insinuate in their conclusion, this was not their main goal; instead, they see the main benefit of their article defining a measurable concept of value with respect to Wikipedia, “set[ting] the scientific study of Wikipedia … on a much firmer basis than ever before” (267). In other words, their contribution is to the computational study of data, not to the social study of computational systems. The speculative nature of their social conclusions are not properly constructed and defended, but they do not have to be as this is not the purpose of the article. In short, within this disciplinary matrix, is natural that we see paper as an excellent practice of computer science research and an awful practice of sociology research.
+
+With this in mind, we turn our attention to the constituent elements of Wikipedia that do “lend themselves” (i.e. have been naturalized) into the more socially-focused disciplines. In contrast to the Computer Science approach which sees Wikipedia as software and data, this approach sees Wikipedia as community, society, and politics. The disciplines of sociology and political science have original jurisdiction over these topics, as they are the academic fields that are can make well-founded conclusions about them. An exemplary work that is informed by the kind of computer science methods illustrated in Priedhorsky’s article but expanded to a social science methodology is “Community, Consensus, Coercion, Control: CS*W or How Policy Mediates Mass Participation” by Kriplean, et al. This work is a collaboration between academics in Computer Science and Information Studies, as well as a researcher in Hewlett-Packard’s Information Dynamics Lab.
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+The article presents a methodology that is similar to the variable-based statistical methods used by Priedhorsky. After describing Wikipedia in detail (making sure to give a preliminary description of its policies, or codified norms), the authors present a schema for categorizing discussions in Wikipedia in relation to policy. They present well-defined variables and methods for such an analysis, and draw a figure that illustrates this method in practice. However, this is where Kriplean departs from Priedhorsky: the statistical methodology is used to identify several discussions which are then analyzed qualitatively, presented as a series of “vignettes” (172). In doing so, they squarely place this section of the article within the discipline of sociology, stating their intention to use a Grounded Theory approach to study “power dynamics at work within the ambiguity of the policy environment” (171).
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+They begin by tentatively assuming that what they call the “policy environment” facilitates the resolution of disputes through the invocation and negotiation of these codified norms. They then use the vignettes to illustrate many different disputes, not all of which use policy as a resolution mechanism. From this, they construct a typology of “power plays” (172), showing that although some disputes are negotiated through the invocation and interpretation of policy (e.g. the policy environment), others are based on non-policy factors. In particular, they note the way in which some disputes were resolved by reference to an editor’s reputation or the resolution of a similar debate on a related article, which are not based in policy. In the penultimate section “Design Implications,” they use these conclusions to argue that the software upon which Wikipedia runs should be changed to better facilitate these non-policy factors that influence dispute resolution. Specifically, they tentatively suggest a reputation system and a better way of tracking previous debates. Their ultimate conclusion is that the policy environment is a way in which important “articulation work” (175) is performed, and the software needs to be updated to better facilitate articulation that occurs but is not defined as part of the policy environment.
+
+Kriplean’s methods and conclusions are radically different from Priedhorsky’s. Priedhorsky uses variables and statistics to construct a computational categorization schema that produces a scientific fact about users and data, which is transformed into a speculative set of social conclusions. In contrast, Kriplean uses variables and statistics to construct a computational categorization schema that is used bring forth qualitative data, which is analyzed in order to develop a social categorization schema, which in turn gives rise to sociological and design-oriented conclusions. From a sociological perspective, Kriplean’s article is far superior than Priedhorsky’s; however, it is far inferior from a computer science perspective. This is because Kriplean’s article only uses Computer Science to develop a computational ontological schema, not to produce computational facts like Priedhorsky. Despite the fact that they both draw from Computer Science, the conclusions made in the first part of Kriplean’s article about topics that Computer Science has original jurisdiction over are not as meaningful on their own as Priedhorsky’s conclusions. However, Kriplean’s Computer Science conclusions are fed into a Sociologically-influenced methodology, which allows them to make solid conclusions in a domain that Priedhorsky could not: norms and social facts. Finally, Kriplean’s article is situated within the field of Computer Supported Cooperative Work (CSCW), which allows them to make conclusions regarding design, a topic that CSCW has original jurisdiction over.
+
+We have identified three sets of constituent elements of Wikipedia, each of which has been situated within the original jurisdiction of a field or discipline: first, the software and data, which has its home in Computer Science; second, norms and social facts, which belong to Sociology; and third, design issues, under the purview of Computer Supported Cooperative Work. Priedhorsky’s article was solely within the context of Computer Science and therefore failed to make solid conclusions about social facts, a topic that the discipline of Computer Science does not have original jurisdiction over. In contrast, Kriplean’s article was a collaboration between Computer Science, Sociology, and CSCW. This meant that Computer Science allowed conclusions about computational ontologies and schemas, Sociology allowed conclusions about social norms and facts, and CSCW allowed conclusions about design issues. Kriplean’s article could therefore say more about Wikipedia than Priedhorsky’s, because it deployed three different disciplines in order to make solid conclusions about three different kinds of topics.
+
+However, these three constituent elements are only a small fraction of that which is internal to Wikipedia. Much has been written on the economic model of Wikipedia, asking questions about the organization and division of labor, for example. Elections are held on a regular basis for various high-level administrative positions, and political scientists have analyzed them using the same tools and techniques for analyzing political elections. The psychological aspect of Wikipedian contributors is often discussed in relation to the motivation and personality of editors. The discourse of the Wikipedian community has been analyzed from various theoretical perspectives, both inside and out of communication studies. Roy Rosenweig’s “Can History Be Open Source?” looked at Wikipedia as history, comparing the methods and issues in Wikipedia with those in History. Philosophers have examined the epistemological model present in Wikipedia, comparing it to various philosophical positions (Rodríguez 2007). From cultural studies, issues of multiculturalism in Wikipedia have been analyzed in detail (Pfeil et al, 2006). Wikipedia’s model of jurisprudence has also been analyzed; in fact, one the first academic articles about Wikipedia was a comparison of various free knowledge projects to the U.S. legal system (Benkler 2002).
+
+Each of these articles is an example of a work in which a particular element of Wikipedia is analyzed using a disciplinary framework that has original jurisdiction over the element in question. However, this disjointedness creates problems when connections need to be made between topics. While Kriplean’s article does a good job at connecting three distinct topics, this does not provide an exhaustive look at Wikipedia. We can imagine an ideal study that would incorporate issues of software development, design, social norms, law, elections, organizational structures, social structures, interpersonal relations, multiculturalism, cultural practices, division of labor, discourse, history, subjectivity, epistemology, philosophical ontology, computational ontology, and back to software development and design as the cycle repeats itself. All of these issues influence each other, and in more complex ways than this simple chain would suggest.
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+Solutions to the problem of epistemology are not merely sociological, normative, psychological, legal, discursive, technological, and subjective; in addition, working out a solution involves working out a solution to these issues as well. How the community comes to terms with the question of what proper knowledge is simultaneously contains within it issues of what the proper social order ought to be for regulating and enforcing that epistemology, how to reconcile dissidents while keeping them motivated, what the proper way of phrasing such an epistemology ought to be, what technological space ought to be created in order to best facilitate such a discussion, who ought to be included and excluded from such discussions, and more.
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+When analyzing an entity or event in the so-called “real world” – for example, a presidential election – it is possible to perform a disciplinary analysis that re-appropriates the topic within the original jurisdiction of the chosen discipline. A rhetorician can choose to ignore (or bracket out) questions of economics, focusing only on what the rhetoric of politicians and pundits reveals, conceals, and so forth. Issues of economics may emerge in such a rhetorical analysis, but they are taken away from the disciplines that have original jurisdiction over them and recontextualized within the discipline of rhetoric. This is only possible because the rhetorician takes for granted the relationship between elections and economics: that during elections, politicians categorically talk about various political issues, and the economy is one of those issues which is discussed.
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+A psychologist can study a presidential election by measuring how people feel about various candidates or issues and for what reasons. This study may reveal, for example, that people who are more interested in politics are angrier than people who are not. The psychologist is only able to make such a conclusion by taking for granted the relationship between people and the election: that people have various levels of interest in the election, and we know what we mean when we say ‘people’, ‘interest’, and ‘election’. Such an assumption seems entirely unproblematic, and it most assuredly is within the context of American culture. However, in a culture like Wikipedia where the relationship between people and elections (as well as the concept of ‘people’ and ‘elections’) is more problematic, far more theoretical work must go into a similarly-structured research project.
+
+This is because one cannot simply enter Wikipedia and import the categories of ‘people’ and ‘elections’ as they have been deployed within American culture. While these have been negotiated and solidified in one cultural context, they are still underdeveloped in the Wikipedian cultural context. For example, in American culture, it seems pedantic to ask what an election is and only ‘academic’ to ask who counts as a person – these notions are well-defined and entirely unproblematic within a certain cultural context. In Wikipedia however, what counts as an election is an essential question, given that the community explicitly claims on many different high-profile pages that they are not a democracy nor do they vote. However, certain events (Arbitration Committee Elections) are declared to be ‘elections’ and from an outsider’s perspective, look strangely similar to an election in which people vote on candidates. Other events with the a similar structure (Requests for Adminship) are explicitly declared to not be elections, even though there are what appear to an outsider as candidates who may or may not receive a certain position after things that look like votes are cast by people who look like voters, who in turn are regulated by criteria that look like voter eligibility rules. The question as to what an election is has not been as naturalized in Wikipedia as it has in the United States.
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+Similarly, the question as to what a person is has a similar level of ambiguity in Wikipedia with respect to American culture. In the United States, the definition of a person obviously differs, but each of these definitions are well-defined and function equally well for the researcher’s purpose. It does not matter if for the purposes of the psychological study, a ‘person’ is defined a human being, a resident (legal or illegal), a legal resident, a U.S. citizen, an adult, an (in)eligible voter, a (un)registered voter, or a (un)likely voter. Each of these definitions are distinguishable and unproblematic in the psychologist’s research, and can even be used to make conclusions (i.e., likely voters are more angry than unlikely voters, who are more angry that unregistered voters). In Wikipedia, this concept is far more problematic, as no unified conception of, say, an (in)active editor exists. If a psychologist performed a study on elections and the emotions of people in Wikipedia, there would be no taken for granted categorization schema which defines the conditions under which a person is. Is someone a person if they have ‘voted’ anonymously, that is, without an account? What if they have registered but their ‘vote’ is the first contribution they have made? Some in the Wikipedian community claim that these people are not to be treated as people, but as ‘sockpuppets’ – multiple hidden accounts that are controlled by a single human being and used to give one person more than one voice. Others disagree, and argue for giving anonymous and newly-registered contributors just as much weight as well-established registered users. This stands in contrast to the American political system, which has a solid conception of a ‘registered voter,’ even though the specific standards of voter registration vary from county to county.
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+The difference between research in the so-called real world and in Wikipedia is that the real world is held together by taken for granted categories and concepts that are not as solidified in Wikipedia. However, this should not be taken as an indication that Wikipedia needs explanation in a way that real world institutions do not; in other words, our task is not to solidify these categories and concepts so that we can analyze Wikipedia using the same kinds of techniques and methods developed for real world entities and events. What we must instead realize is that Wikipedia provides a unique site for analysis in which assumptions and relations traditionally taken for granted in the real world exist in a problematized state. However, it must be recognized that this is not due to any essential property of Wikipedia, meaning that we must reject the assumption that Wikipedia has some special characteristic which makes it at its essence a space that problematizes these traditionally taken for granted relationships. This means that we must not treat Wikipedia as a space in which all conceptual relationships are always-already problematized; rather, it is simply a space in which some traditionally reified relationships have been made problematic.
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+On one aisle, we have disciplinary analyses which import theories and categories which are well-functioning (i.e. taken for granted) in the real world but are problematized in Wikipedia. This form of research tends to gloss over those inconsistencies, resulting in an analysis of Wikipedia that is unproblematic for the researcher but ignorant of how such research contradicts local understanding present in the project. On the other aisle, there is the unreflective research that attempts to give a localized account of how the project operates. This form of research substitutes one misstep for another, choosing to reify the taken for granted assumptions and relations developed in the Wikipedia community as an alternative to reifying those taken for granted in the real world. The solution is not to try and find some sort of third way or middle ground, but instead to alternate between these perspectives. It is a simultaneous analysis of how Wikipedians see the real world and how the real world sees Wikipedia.
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+Instead of trying to determine through some sort of technique or formula of bringing forth the hidden assumptions and relations each side takes for granted, this work will operate at the intersection between an academic researcher’s account and what is known as a member’s account. We will posit what Bruno Latour calls a “symmetry” between these two accounts: we will give neither researchers nor Wikipedians full authority to speak about what Wikipedia is, nor will we assume that either side’s assumptions are valid at the expense of the other’s. This means that we cannot use some well-functioning theory or ideology in the real world (e.g. Communism) to explain a seemingly-congruent observation of Wikipedia. We will not assume that Wikipedia can be explained by already-existing theories or concepts, but we will also not assume that new theories or concepts ought to be constructed in order to explain Wikipedia.
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+In fact, the task is not to explain Wikipedia in any sense. That would be as futile as attempting to explain American society, with all its contradictory (sub)cultures, norms, institutions, categories, mythologies, and theories that are held together by a set of taken for granted assumptions. The task is also not to reveal or problematize these taken for granted assumptions, as if they were evils to be purged. We instead aim to demonstrate how Wikipedia, with all its (sub)cultures, norms, ideologies, discourses, institutions, mythologies, economics, philosophies, categories, and theories, is held together by a different but just as important set of taken for granted assumptions and relations.
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+This approach stands in opposition to the structuralist position, which posits universal features, elements, or tendencies present in all societies and then attempts to describe a particular society in terms of these structures. Examples of these universal structures include the previously-mentioned (sub)cultures, norms, ideologies, discourses, institutions, mythologies, economics, philosophies, categories, and theories. Our task is not to articulate the norms, ideologies, discourses, or other structural elements of Wikipedia. We are not to show what mythologies or philosophies compel Wikipedians to action. Concepts like the economy or the social structure – which make sense in our contemporary society – are not to be unproblematically imported into Wikipedia. The folly of this is best shown by an essay on Wikipedia that responds to the charges of Communism that are frequently leveled against the project. Ten internally coherent yet collectively contradictory “points of view” on the subject of economics are made, all of which defend Wikipedia while supporting different ideological worldviews. These include: “Wikipedia does not endorse any value system,” “Wikipedia is like Communism, and that’s a good thing,” “Wikipedia is not like Communism because it is voluntary,” “Wikipedia fuels the free market … [and] engages in competition,” “Wikipedia is like a charity,” “Wikipedia is like Anarchism,” “Wikipedia is a hobby,” and “Who cares, as long as it works?”
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+The point of the list is to show that concepts like economic ideologies make sense within a certain context, but quickly turn unintelligible within they are used to describe something like Wikipedia. Concepts like Communism require a coherent understanding of other concepts, like an economy and a state, each of which in turn require a coherent understanding of other concepts, like property, value, labor, and exchange for an economy and sovereignty, authority, rule, and power for a state. We could go one level further, but there is no need given that all eight of these dependent concepts are well-defined with respect to real-world nation-states but problematic within the context of Wikipedia. While a Communist, a liberal democrat, a libertarian capitalist, and an anarchist would most likely agree that Cuba is more Communist than the United States, these four individuals could each see Wikipedia as furthering their own political-economic ideologies. This is due to the fact that these concepts and relations have a taken for granted status in the real world, but an incoherence in the Wikipedian context. This allows concepts like “the state” in Wikipedia to be described as authoritarian, liberal-democratic, minimalist, or non-existent. However, we should be wary of claiming that this incoherence is fundamental or due to some essential nature of Wikipedia. All that has been observed is an incoherence, which could be explained due to various factors, including the technical/material conditions of Wikipedia’s existence, its various normative commitments, the relative youth of the community, or any other number of factors. It is not our task to say which.
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+Instead, we will take this incoherence as our unit of analysis in our study of Wikipedia. We will be examining the way in which these taken for granted, well-settled concepts are imported into Wikipedia and made problematic. In order to facilitate such a task, we will play the role of the anthropological stranger whose mission is to interrogate the conditions of possibility for the seemingly-universal concepts like discourse, governance, power, subjectivity, and norms. However, unlike the structural anthropologist, we do not expect coherent articulations of these concepts as we search for their explanations. Instead, we embrace the confusion as a way of making such concepts problematic. We anticipate that such an exploration will show us that in referring to what we call discourse or norms, for example, we are making certain assumptions that hold within our society but fall apart within Wikipedia.
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+In this way, we are able to sidestep the entire disciplinary matrix that naturalizes certain topics within certain fields. Thus we avoid the original jurisdiction issue that initially required us to split up Wikipedia into various constituent elements, each of which must be analyzed with distinct methods, techniques, and theories. Instead of positing a list of elements and systematically analyzing them from their own “home” discipline’s perspective (motivations from psychology, governance from political science, norms from sociology, epistemology from philosophy, and so forth), we take such a framework to be problematic. In doing so, we can reveal the contradictions that emerge when a set of internally-coherent practices, theories, methods, techniques, and beliefs are deployed in a foreign context. The questions that are to be asked therefore involve an attempt to overlay the project within certain frames. The point is not to make everything fit, but to see what is remains on the periphery.
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/11/response-the-structure-of-scientific-revolutions-by-thomas-kuhn/index.html b/_site/posts/2008/11/response-the-structure-of-scientific-revolutions-by-thomas-kuhn/index.html
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Response: The Structure of Scientific Revolutions by Thomas Kuhn - R. Stuart Geiger
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+ Response: The Structure of Scientific Revolutions by Thomas Kuhn
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+ October 31, 2008
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+ When I took my first Physics class as a High School student, my rather inept lab team developed a catchphrase that was frequently invoked when our experiments resulted in data that wildly contradicted the accepted scientific theory: “Mr. Evans,” we would say to our teacher in a mockingly-apologetic tone, “We broke Physics.” Every time without fail, he would dash our hopes by showing us that we had not yet succeeded in breaking his prized subject; indeed, it we poor experimentalists who were broken and must be repaired. This had the immediate effect of us manipulating the experiment to achieve the predicted result, instead of the traditionally-understood method of using experimentation to arrive at a theory. However, this manipulation was simply for the grade; raised on stories of intrepid and independent scientists, we held out for the day when we would break that monolithic institution by discovering an anomaly that would give us agency over the theories and equations instead of the other way around. Putting aside any Friereian critiques of the student/teacher pedagogic model, Thomas Kuhn’s The Structure of Scientific Revolutions provides an interesting explanation for this story.
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+Kuhn’s work was published against a backdrop of Popperian falsificationism, in which science was theorized to be comprised of claims that could be empirically tested. A corollary to this is that science moves away from falsehood instead of necessarily towards truth. With such a conception, the enterprise of science became conceptualized as a series of refinements: old theories were rejected when they were contradicted by empirical data, while new theories were accepted when they were confirmed by empirical data. However, as Kuhn and my High School class learned, this depiction is not entirely pure, as there are many documented instances where scientists do not reject theories based on their incongruence with experiment.
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+It is far more often that scientific practice within this paradigm is refined in order to incorporate anomalies instead of rejecting the paradigm outright: “when confronted by anomaly … [a theory’s defenders] will devise numerous articulations and ad hoc modifications of their theory in order to eliminate any apparent conflict” (78). For example, the Ptolemaic paradigm of astronomy was not rejected when improved optics showed unpredicted phenomena; rather, it became increasingly complex as it attempted to logically and mathematically explain planetary movements from a geocentric perspective. The Copernican model was only given a chance to survive during what Kuhn calls a crisis, in which “proliferating versions of the paradigm … loosens the rules of normal puzzle-solving in ways that ultimately permit a new paradigm to emerge” (80).
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+One explanation for my teacher’s reluctance to accept that we had stumbled on a groundbreaking new discovery was that we were experimenting not during a crisis, but squarely within the realm of what Kuhn calls normal science: a period in which “research [is] firmly based upon one or more past scientific achievements, achievements that some particular scientific community acknowledges for a time as supplying the foundation for its further practice (10). Within a particular period of normal science, which Kuhn calls a paradigm, scientists “are committed to the same rules and standards for scientific practice” (11). Yet how did my teacher know that my team had not stumbled upon a crisis-inducing discovery on par with Roentgen’s glowing screen, given that both anomalies were initially rejected as bad experimentation by authorities? The answer is that Roentgen’s anomalies were explained with a new theoretical concept, the X-ray, while my team’s anomalies were not accompanied by a new theory. As Kuhn claims, “once it has achieved the status of paradigm, a scientific theory is declared invalid only if an alternate candidate is available to take its place” (77).
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+Because of this, Kuhn argues that the way in which science progresses is a steady refinement and articulation of a paradigm, which is occasionally rejected during a crisis and an accompanying paradigm shift. However, the reason such a theoretical conception of science has not already emerged is, Kuhn argues, due to the very way in which science is taught. Textbooks, which he calls “pedagogic vehicles for the perpetuation of normal science,” in particular make paradigms invisible by “refer[ing] only to that part of the work of past scientists that can easily be views as contributions to the statement and solution of the texts’ paradigm problems” (138). Textbooks “have to be rewritten in the aftermath of each scientific revolution” (137); he exclaims that, “no wonder … as they are rewritten, science once again comes to seem largely cumulative” (138).
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+The problem I have with Kuhn’s indictment of scientific pedagogy is that it fails to follow one of his own paradigms: that in order to be accepted, a theory has to replace another instead of merely discrediting it. I do not see any viable alternative to the traditional model of science education, in which we are indoctrinated into the methods of normal science and only later and under certain conditions are allowed to propose new theories which shift the scientific paradigm. Under a Kuhnian framework, was my team right or wrong to manipulate the data in order to fit the theory predicted by normal science? This leads to a deeper issue: under the same framework, was my teacher right or wrong to tell us that Physics would break us far more often than we would ever break Physics, which had the immediate effect of us anxiously adjusting our experiments in order to produce normal science?
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+In asking this question, I should note that I am making a distinction between the methods of scientists and the way in which new scientists are educated. Obviously, Kuhn argues that “If authority alone … were the arbitrator of paradigm debates, the outcome of those debates might still be revolution, but it would not be scientific revolution” (167). The issue is how one introduces a student to science, as well as how the distinction between a scientist and a student of science is approached. If an introductory Physics class begins with kinematic equations, for example, do we preface those equations with the caveat that they are only the beliefs of the current instantiation of normal science and are therefore challengeable under certain circumstances? Or, as I was taught, do we preach these theories as universal truths that they should never, ever question, which leads to a rather problematic situation when the graduate student of normal science stumbles upon a crisis-in-waiting.
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+In a related tangent, the controversy with Kuhn’s argument seems to stem from his explicit comparison between scientific revolutions and political revolutions:
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+ Like the choice between competing political institutions, that between competing paradigms proves to be a choice between incompatible modes of community life … As in political revolutions, so in paradigm choice – there is no standard higher than the assent of the relevant community (94).
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+The issue is therefore the same issue any political science department focused on training civil servants would have: does an instructor teach students how the current government or political system operates in a very positivistic fashion, or ought they teach how political systems are transient and open to radical change and critique? The former choice grooms the students to be perfect civil servants who are unprepared for any disruption in the status quo, while the latter leads students to be idealistic and entirely unsuitable for a civil servant position in the first place. The same issue exists in parallel with scientific education, ostensibly for the purpose of training new scientists. Unfortunately, Kuhn’s framework does not seem to provide an answer.
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+ Share on
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/11/review-talking-about-machines-by-julian-orr/index.html b/_site/posts/2008/11/review-talking-about-machines-by-julian-orr/index.html
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Review: Talking About Machines by Julian Orr - R. Stuart Geiger
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+ Review: Talking About Machines by Julian Orr
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+ November 08, 2008
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+ In Talking About Machines: Ethnography of a Modern Job , Julian Orr studies the teams of Xerox photocopier technicians who are ostensibly responsible for fixing broken copiers. In his ethnographic study of work practice” (10), he aims to examine the concept of work solely from the worker’s perspective, and begins by giving the reader five “vignettes of work in the field” (14). These stories detail how technicians interact with customers, copiers, and each other, leading Orr to declare that technicians are responsible for the upkeep of more than just machines. In fact, he sees their work “is to maintain a triangular relationship between the technicians, their customers, and their machines” (66). It is this insight that powers Orr’s study, making it something far more than a patchwork of its constituent elements: ethnomethodology, organizational communication, business administration, conversation analysis, ethnography of work, human-computer/machine interaction, and infrastructure studies.
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+Orr parses through each element in the triangle of technicians-customers-machines, starting with the highly-structured organizational network of technicians. While each machine or organization is usually under the purview of a single technician who fixes most of its problems, the work performed requires the maintenance of a well-functioning social network for multiple reasons. First, the work of technicians is diagnostic in nature, and Orr’s vignettes show how all but the most experienced technicians are able to correctly and efficiently identify and fix every problem that could occur in every machine in the field. Some are more skilled at certain tasks than others, and when technicians gather (most commonly for lunch), those who are unable to diagnose or fix a machine share a “collective knowledge” (71) in the giving and asking of advice. Additionally, technicians are unable to keep all the spare parts necessary to fix every problem for every machine in the field, so they rely on their co-workers to lend them parts when they are in need. As their individual or team workload is often in flux, technicians will also take calls for each other if they do not have any machines of their own to fix. For these reasons and more, Orr defines the technicians as an “occupational community” (76) and illustrates how a significant part of their work is to maintain an ethic of reciprocity within this community for mutual benefit.
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+The second leg of the triangle is the customers, and the relationship between the technician and the customer is a primary responsibility for this kind of work. As in any service work, keeping the customer satisfied is the ultimate mission, as the machines are not able to pay the lease or fill out the all-important Customer Satisfaction Management Surveys. In discussing the territory of technicians, Orr explains that “technicians worry more about social damage another technician can do in their territory than about what might happen to the machine” (63). He also shows how the technicians attempt to socialize with the customers, for example, when a technician banters with a customer about life as a single parent in Silicon Valley. In addition, Orr refers to the saying “Don’t fix the machine; fix the customer” (79), and gives various stories about how technicians teach customers how to properly use, identify, diagnose, and repair the machines.
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+However, machines are the final and most obvious element of the triangle, and the relationship between the technicians and the machines is complex. On the one hand, Orr recognizes that machines often frustrate technicians, especially when the teams share their existential crises in realizing that there will always be problems to fix and that every repair will eventually fail. However, he also shows how the technicians are indebted to the machines, who by failing give the technicians a job. Orr shows that “such a machine is a worthy opponent, partner, other” (99), and how their identity (usually that of the hero) is linked to these machines.
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+The problem with the machines is that they are fraught with uncertainty, as each of their interrelated parts can fail in multiple ways. The Xerox Corporation gives its technicians diagnostic and repair manuals, but these are only used by novices or as a last resort. Most of the diagnostic work performed is kinesthetic or auditory, and such instruction is difficult to convey in a written form. Therefore, instead of putting “blind faith” (113) in the manuals, the technicians rely on the discourse of their co-workers, who share techniques, tricks, quick fixes, errors in the documentation, schematics, and most importantly, “war stories” (125).
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+Narrative also forms an essential component of how technicians talk about machines in all three facets of their work. Telling a story of a machine’s failure is necessary to gain proper advice from a colleague if one does not know the proper remedy. Likewise, the same story can assist a customer in understanding why their machine failed and how it can be prevented in the future. Finally, technicians often need to construct narratives for the machines as a way of understanding them better: in reading the logs and asking customers for details, the technician works to identify the most likely cause of failure. Ultimately, it is through these narratives that technicians talk about machines, which Orr identifies as “a vital element of their practice” (161). However, he recognizes that this talk, while important, is a mere “means to an end” (161) of fixing the machines and the customers. From the technician’s standpoint, the only distinction between lubricating a squeaky drive shaft and reassuring a complaining manager is the specific target of maintenance and the different kinds of skills necessary to perform such tasks.
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+In all, Orr’s work is an incredibly interesting expose of what many would take to be a rather marginal and boring job; however, it is not simply of interest to those class-minded scholars who study the maintenance workers who are all-too-often made invisible along with the infrastructure they maintain. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, Talking About Machines makes a far more lasting contribution than the immediate fallout of his study – which was to give technicians portable radios so that they could share these tacit forms of knowledge without having to meet at a central location during a designated break period. In addition to practical solutions of interest to his employers at Xerox, his study remains relevant today because it reveals much about the way in which we humans in an increasingly mechanized world deal with not only machines, but also each other.
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+ collective knowledge ,
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+ Reviews and Responses
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+ Share on
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2008/12/do-you-support-wikipedia-news-from-the-trenches-of-the-science-wars-2-0/index.html b/_site/posts/2008/12/do-you-support-wikipedia-news-from-the-trenches-of-the-science-wars-2-0/index.html
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Do you support Wikipedia? News from the Trenches of the Science Wars 2.0 - R. Stuart Geiger
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+ Do you support Wikipedia? News from the Trenches of the Science Wars 2.0
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+ December 08, 2008
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+ 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?
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+ When others ask about my academic works and interests, I usually describe myself as someone who comes from a rather multidisciplinary background – philosophy, anthropology, rhetoric, Science and Technology Studies (STS) – and am interested in collaborative and user-generated content on the Internet. Specifically, I talk about my interest in Wikipedia, the online encyclopedia that anyone can edit. The last item in this list usually raises some eyebrows, as it seems that everyone in academia has some sort of opinion on this radically new form of knowledge production that pops up nearly every time one queries any major web search engine like Google or Yahoo. Assuming that such a conversation was not merely a formal pleasantry, the following line frequently arises in some form or another: “Here is the problem I have with Wikipedia.”
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+ Often spoken slowly, this sentence is uttered as if it is the preface to what will be a devastating argument, one that will innocently erode my entire research and undermine the subject of my study. “Here is the problem,” they say. “No matter how good on average Wikipedia becomes, no matter how many times Nature certifies it as accurate, and no matter how many people are there checking every edit, there is always the chance that someone has slipped in some disinformation immediately before you visit an article.” Despite the fact that I have heard this critique of Wikipedia countless times, I am still unsure how to answer it. For now, I have settled on the strategy of making myself look confused and asking, “So?”
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+ This usually evokes an intended response of subsequent confusion by my inquisitor. “So? What do you mean, so? It means that Wikipedia can never be reliable, no matter how much time and effort is put into it,” I am told. I can do nothing but agree, although I have absolutely no idea why any of this should matter. “Obviously, there are going to be errors” I begin, but am interrupted. “But the errors in academic publications are different,” comes a pre-emptive response to an objection I did not intend to make. Who said anything about academic publishing, and why is it being compared to Wikipedia? When I tell them that I do not see Wikipedia as a reliable source, and especially when I state that academic publications are far more trustworthy than the user-edited encyclopedia, the conversation shifts dramatically. I apparently was on their side after all.
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+ But whose side am I on, anyway, and more importantly, who are we fighting against? This is revealed with another type of conversation I tend to have with academics – one that happens less often, I should add. After I talk about how I come from philosophy, anthropology, rhetoric, and STS and that am also interested in Wikipedia, their eyes light up. “You know,” the conversation sometimes starts, “I used to not allow my students to cite Wikipedia in their papers.” The confessional continues, sometimes with a rather lengthy narrative about how they started spending time browsing the encyclopedia and found it to be an invaluable resource in their own work. Triumphantly, they often conclude by stating something to the effect of, “And even Science and Nature have to print retractions sometimes, right?”
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+ So these are the battle lines: to cite or not to cite. Those who are “pro-Wikipedia” see the encyclopedia as a valuable and reliable academic resource that can be cited like any other reference work. Those who are “anti-Wikipedia” see the encyclopedia as one that is inherently unstable, and most assuredly not something that should be cited in any scholarly work. In short, it draws on the question: Is Wikipedia accurate?
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+ In this war, the lines have been drawn and academics are taking sides: Nature famously published an article in which they compared Wikipedia to the Encyclopedia Britannica, and found that they roughly contained the same amount of errors. Subsequent comparisons have been published in academic journals, most notably The Chronicle of Higher Education , which gave high marks to some articles and near-failing ones to others. The article, titled “Can Wikipedia Ever Make the Grade?” ended with a note of ambivalence that implied a negative answer to the question raised. In a well-cited article published in The Journal of American History, Roy Rosenzweig made the same argument, but suggested that academics should work on Wikipedia. The History department of Middlebury College famously voted to ban the use of Wikipedia in papers, and have been called the most reactionary when it comes to the encyclopedia.
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+ Let us examine one of the most widely cited academic articles on Wikipedia: Nature ’s 2005 “Internet Encyclopedia’s go Head to Head.” The editorial staff at Nature sent two copies of the same scientific article from Wikipedia and Britannica Online to experts, and asked them to review them for “factual errors, omissions or misleading statements.” With 162 total errors in Wikipedia and 132 in Britannica, the journal concluded that “Jimmy Wales’ Wikipedia comes close to Britannica in terms of the accuracy of its science entries.” In slightly more than one-thousand words, Nature significantly increased Wikipedia’s credibility in the academic eye, without materially changing any of Wikipedia’s content. Simply by being vetted by Nature against Britannica was taken as a sign of accuracy by many. Subsequent studies of a similar nature followed, the most notable being Roy Rosenweig’s “Can History Be Open Source?” published in The Journal of American History and Brock Read’s “Can Wikipedia Ever Make the Grade?” published in The Chronicle of Higher Education. In both, the goal and result was the same: to examine the reliability of Wikipedia’s articles and come to a conclusion regarding their scholarly quality; both gave mixed reviews indicating that Wikipedia was good, but far from perfect.
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+ Taking a look at scholarly articles regarding Wikipedia, the most cited and/or relevant articles according to various databases are almost always about the project’s reliability, and implicitly or explicitly its worthiness of being an academic source. What follows are EBSCO’s Academic Search Premier’s top ten scholarly articles about Wikipedia, sorted by the database’s relevance scale. Below each title is a quote from the article.
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+ Wikipedia (s) on the language map of the world.
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+ Wikipedia contains nonsense alongside the sense; it contains propaganda and error alongside the facts. It is fiercely up to date, except when it isn’t. Wikipedia is an encyclopedia for the world as it is. It seems likely that it will continue to be the encyclopedia that the world deserves.
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+ Wikipedia and Psychology:Coverage of Concepts and Its Use by Undergraduate Students.
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+ Wikipedia’s coverage of psychological topics was comprehensive and prominently displayed on the major search engines. In addition, a majority of undergraduate students reported referring to Wikipedia for both personal and school-related activities; however, few students reported using Wikipedia as a formal reference in academic work.
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+ Wikipedia and academic peer review : Wikipedia as a recognised medium for scholarly publication?
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+ [The title should be self-explanatory.]
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+ Evaluating authoritative sources using social networks: an insight from Wikipedia .
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+ Findings – Finds that the question of the reliability regarding Wikipedia content is a challenging one and as Wikipedia grows, the problem becomes more demanding, especially for topics with controversial views such as politics or history.
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+ Beyond Wikipedia.
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+ [This article is not actually about Wikipedia.]
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+ Can History Be Open Source? Wikipedia and the Future of the Past.
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+ To that end, this article seeks to answer some basic questions about history on Wikipedia. How did it develop? How does it work? How good is the historical writing?
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+ Wikipedia rival calls in the experts.
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+ Wikipedia has never given experts special standing when it comes to determining content. And that, critics say, deters the people who ought to be contributing from doing so. Just how big a drawback that is will now be tested, with the launch of an online encyclopaedia that will give privileged status to scientists and other experts. Citizendium, a pilot version of which is due to go live in the next week […] Editors with appropriate academic qualifications will have the power to settle disputes about wording, for example, and stamp articles they perceive to be accurate as ‘approved’.
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+ Wikipedia in the Newsroom
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+ While the line ‘according to Wikipedia’ pops up occasionally in news stories, it’s relatively rare to see the user-created online encyclopedia cited as a source. But some journalists find it very valuable as a road map to troves of valuable information.
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+ Citing Wikipedia.
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+ The words “according to Wikipedia” occasionally appear in newspapers. Some editors’ thoughts on newsroom Wikipedia use:
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+ Wikipedia , DDB, and the Virtual International Authority File (VIAF).
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+ Concluding page: The arrangement is mutually beneficial: Wikipedia obtains a highly structured authoritative crossreferencing structure for access to its biographies; DDB [a German biographical database] obtains new visibility and a means of bringing new patrons to its catalog.
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+ Publications in The Chronicle of Higher Education follow a similar trend, as the five most relevant articles about Wikipedia are (again, according to the site’s own relevance feature):
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+ Can Wikipedia Ever Make the Grade?
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+ The openness that makes Wikipedia so alluring to its contributors is precisely what discomfits scholars. Because anyone can post, the site is in a constant state of flux — which creates plenty of opportunity for abuse. The common scholarly perception that the site is error-prone is true, if momentary lapses in accuracy are counted.
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+ Building an Encyclopedia, With or Without Scholars
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+ Mr. Colbert portrayed a stereotype that may resonate with some scholars — that of the ignorant rube who wields Wikipedia as a weapon against expertise. “Who is Britannica to tell me George Washington had slaves? If I want to say George Washington didn’t have slaves, that’s my right.
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+ Adventures in the Land of Wikipedia
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+ For now, Wikipedia works. I can hardly wait to start another entry drawn from my research. After my experience receiving an excellent assist from this anonymous knowledge army, I’m prepared to believe that Wikipedia’s millions of eyes will continue its evolution and improve its quality.
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+ Co-Founder of Wikipedia, Now a Critic, Starts Spinoff With Academic Editors
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+ This month Mr. Sanger announced the creation of Citizendium, an interactive online encyclopedia that will be open to public contributors but guided by academic editors. The site seeks to give academics more authorial control — and a less combative environment — than they find on Wikipedia, which affords all users the same editing privileges, whether they have any proven expertise or not.
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+ Middlebury College History Department Limits Students’ Use of Wikipedia
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+ This spring students in history courses at Middlebury College will find a new disclaimer on syllabi warning them that, while Wikipedia is fine for some background research, it is not to be used as a primary source.
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+ At this point, a poignant objection can be made to this line of inquiry: given that Wikipedia is an encyclopedia, why should we be focusing on the fact that academics are looking at Wikipedia’s reliability and accuracy? What else is there to look at, besides whether or not the articles present in Wikipedia are encyclopedic and how they are referenced outside of the project? To answer this, we should turn to the Wikipedian Community, and see what they are talking about at the past Wikimanias, the annual conference of Wikipedians:
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+ In 2005, the first Wikimania was held in Frankfurt, Germany. The keynote speeches were: “Ten Things That Will Be Free,” in which Jimmy Wales discussed applying Wikipedia’s model to other cultural products; “Wikis Then and Now,” in which Ward Cunningham talked about Wikipedia’s predecessors; “Enterprise Wiki Use,” in which Ross Mayfield showed how businesses are using wiki technology; and “Copyright and Community,” in which Richard Stallman argued that copyleft publishing (which Wikipedia uses) is the only way to foster a meaningful, egalitarian community in the digital age.
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+ In 2006, the second Wikimania was held in Boston, USA. Lawrence Lessig spoke on “The Ethics of the Free Culture Movement.” Benjamin Mako Hill, in a related speech, argued that Wikipedia and the Free Culture Movement do not have a unified definition of what freedom is, and need one desperately. David Weinberger, in a presentation titled “What’s Happening to Knowledge,” claimed that Wikipedia undermines traditional concepts of knowledge and works to create meaning instead of knowledge. In “Universal Access to All Knowledge,” Brewster Kahle argued that all knowledge should be made freely available on the Internet for the good of humanity. Florence Devouard, in “Wikimedia Foundation: Building in Diversity,” spoke about increasing cultural diversity and decreasing systemic bias in Wikipedia.
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+ In 2007, the third Wikimania was held in Taipei, Taiwan. Samuel Klein talked about countering systemic bias by partnering with organizations which distribute computers to third world nations. David Beall and Sabahat Ashraf both gave presentations advocating the use of the project to advance social justice worldwide. A panel was held in which the participants discussed how Wikipedia’s power structure could be more democratic. Delphine Ménard spoke on multiculturalism and how problems of social and cultural conflicts function in Wikipedia. Mathias Schindler compared the economic model of Wikipedia’s web-based publication with that of paper-based encyclopedias throughout history.
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+ Of course, these are only a small sample of the presentations and speeches given at these conferences, and there was much discussion regarding reliability, quality, and Wikipedia’s use in other systems of knowledge production. However, these did not dominate the conferences. Interestingly, out of the almost seventy presentations and speeches given at Wikimania 2007, only about fifteen discussed Wikipedia’s role in educational settings, and most were not focused specifically on the issue of Wikipedia as a reliable, academic source. In fact, a search for “Middlebury,” referring to Middlebury College (who banned Wikipedia as a reference source in February of 2007) on the Wikimania 2007 database of abstracts, presentations, proceedings, and conference-related discussion returns zero results. Considering that the conference was held six months after the well-publicized event that is still being debated in academia, this may be seen as rather surprising omission.
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+ Not so, from the Wikipedian point of view. Wikipedians have perpetually occupied a liminal space with respect to the concept of reliability. Wikipedians have always wanted their project to be considered a reliable, citable source, but simultaneously have known that they are not quite at that level, yet. The first instance of this can be seen in an article published on Kuro5hin in September 2001, a mere eight months after the project was founded. Co-founder Larry Sanger wrote that:
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+ We think we are –gradually, and sometimes from very rough first drafts–developing a reliable resource. […] It seems very likely that, in coming months, Wikipedia will set up some sort of approval process, whereby certain versions of articles receive the stamp of approval of some body of Wikipedia reviewers. […] But after it’s in place, we will be able to present a set of genuine expert-approved articles that can favorably compare with articles from any general encyclopedia–Britannica included .
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+ The project has long had a set of disclaimers, and a specific statement regarding Wikipedia’s lack of accuracy has, with a few short exceptions, been a part of the article “Citing Wikipedia” since February of 2004: “As with any online source, you should be wary and independently verify the accuracy of Wikipedia information if possible; see also our General Disclaimer page.” Furthermore, w hen examining the history of articles that are to guide readers who are interested in citing Wikipedia, references to a proposed system of certification frequently appear and vanish. Such a system has never been a part of Wikipedia in the seven years of its existence, and is the main reason for Larry Sanger’s resignation from the project and establishment of Citizendium.
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+ While students often express outrage and claims of censorship when they learn of professors or departments forbidding the use of Wikipedia as a citable source in papers, the Wikipedia community is generally understanding, if a bit disappointed. However, when Jimmy Wales told a group of students that he had no sympathy for them when they failed a paper because they used Wikipedia as a source, The Chronicle of Higher Education’s headline was “Wikipedia Founder Discourages Academic Use of His Creation.” Such a characterization shows that, at least for the Chronicle, the only possible use of Wikipedia in an academic setting is as a reliable source that could be cited in papers.
+
+
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+ So what? All we have shown is that academics and Wikipedians construct two different Wikipedias: academics view anything that claims to be an encyclopedia in terms of its value as a reference, and Wikipedians often have a radically different conception of their project and how it should be judged. Obviously, we should not assume that the academics are wrong and Wikipedians are right simply by virtue of the Wikipedians knowing their project better, just like we should not assume, apropos science, that social constructivists are wrong and scientists are right for the same reason. Instead of framing this issue around who actually represents Wikipedia correctly, we should instead interrogate the conditions of possibility for this disconnect in the first place. If the Wikipedian community generally understands that Wikipedia is not a reliable source and should not be definitively cited in papers, then why has the debate over Wikipedia’s status as a reliable source emerged in academia? Why are there two Wikipedias: one literally created by Wikipedians and not deemed to be a reliable source, and the other co-constructed by two opposing factions in academia despite the warnings from the source of the controversy?
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+
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+ In order to answer this, we must return to my personal experience. I must confess that I may have a conflict of interest, as I saw myself as a Wikipedian long before I saw myself as an academic. Granted, I was producing knowledge in a the academic fashion long before Wikipedia was even founded, but I saw my essays on Shakespeare for English class and my lab experiments for Chemistry class more as artificial hurtles as opposed to works that contributed to a grand conversation of knowledge. However, I have been a part of Wikipedia for some time now.
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+ I also come from a technical background, which assuredly affects how I see the encyclopedia. From age 11 when I learned the BASIC programming language until my freshman year in college, I was sure I wanted to program computers for the rest of my life. I was heavily involved with what can be described as “nerd culture,” and was a passionate advocate of the Open Source Software movement. Therefore, when I look at Wikipedia’s historical predecessors, I see Project Gutenberg, the pre-Internet digital repository that made public domain documents (the first was the U.S. Constitution) available to other computers connected to the Department of Defense’s ARPANET. I see the GNU/Linux project, a rather successful attempt to create a free operating system entirely built by volunteers. I also see WikiWikiWeb, the first website which allowed any user to edit any page. I see Slashdot, a user-written technology news website, and Kuro5hin, which took Slashdot’s model and gave full editorial control to their visitors, who voted on which stories should be published. In terms of people, I see Richard Stallman, Linus Torvalds, Eric Raymond, Ward Cunningham, and Lawrence Lessig among others as integral in Wikipedia’s formation.
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+ Now that I am in academia (and especially in the humanities), I see a much different progression. I see line of thought that intends to document the objective world following Roger Bacon, Auguste Comte, and Denis Diderot. However, I also see a radical critical nature in Wikipedia that has striking similarities to the thought of Friedrich Nietzsche, who questioned the existence of universal truth and established authorities of knowledge. I see Edmund Husserl, whose phenomenological approach bracketed out questions of truth in relation to the external world. I see the work of Jean-François Lyotard I see Michel Foucault, who delegitimized existing historical and scientific narratives and favored an approach to knowledge production that focused on creating problems as opposed to solving them. I see Jacques Derrida, whose differance embraced the multiplicity of meanings present in a text. I finally see Bruno Latour, whose social study of science questioned scientific inquiry by showing how the output of scientific effort is materially affected by the technosocial institutions. In terms of schools of thought, I see social constructivism, postmodernism, post-structuralism, and critical theory as the philosophical basis of many of Wikipedia’s assumptions.
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+ These are two radically different ways of seeing the same entity, especially considering that those who are heavily grounded in one area more than likely not aware of the other narrative, as I was before my entrance into the so-called postmodern humanities. However, are we already making an error in stating that these two narratives – one the story of institutions and the other a story of theories – are focusing on the same entity? After some thought, it is clear that these two narratives are constructing two radically different subjects of inquiry. It is the same process by which academia’s Wikipedia and Wikipedia’s Wikipedia were constructed. In fact, they are the same opposing Wikipedias.
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+ I now see that my conversations with academics I described at the beginning were more influenced by the statement, “I come from philosophy, anthropology, rhetoric, and Science and Technology Studies” than “I study Wikipedia.” And this is because academics, like all people, understand new things in terms of what they have seen before. In this case, I was completely oblivious to the fact that most academics had lived through a conflict that had quieted down a few years before I began my foray into academia: the Science Wars. When most academics see Wikipedia, they do not see it as an emerging organization that owes its existence more to the open source software community than anything else. Most academics, I suspect, frame it as the newest battle in a war that they thought they had played to a draw: the Science Wars.
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+ The Science Wars was (some may say are, but most place the event in the past tense) a series of disputes across academia in the late 20th century regarding the objectivity and authority of science, particularly the “hard” or natural sciences. The postmodernists claimed that science, like everything else, was merely a social construction and provided no privileged access to the world. In fact, these scholars claimed, science often was complicit with various nefarious ideologies, specifically patriarchy, militarism, and capitalism. The scientific realists countered by claiming that the scientific method was the only way to arrive at objective knowledge, and that the postmodernists were merely relativists who lacked the scientific knowledge to even understand the subject they were critiquing.
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+ Bruno Latour’s 1987 book Science in Action was an influential publication in the Science Wars. In it, he studies scientific theories as they are being developed, and concludes that scientific controversies are settled not because scientists in the winning camp were objectively correct and had the facts right, but rather that scientific proof is more a performance than anything else, with scientists acting primarily as “spokespersons” for various theories and discoveries. In fact, Latour claims that “Laboratories are now powerful enough to define reality”
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+ Many of the positions by social constructivists were along similar lines. Some scholars, such as Nancy Tuana, began to investigate science by “documenting the ways in which scientific theories have reinforced sexist and/or racist biases.” She cites the work of McClintock and Lorraine Code, who prefer a science that is more relational and based on accepting that “our knowledge of nature will always be partial, always changing, always in process.” Stanley Aronwitz critiqued science’s exclusive nature and argued for a “a new scientific citizenship in which democratic forms of decision making were shared between the scientific community and the public” that opposed the status-quo “democracy [that] is only appropriate for the few.”
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+ The climax of the Science Wars came with the publication of the Winter 1996 issue of Social Text , a journal published by Duke University that could be placed definitively in the postmodern camp. This issue was focused on the Science Wars, and contained many passionate criticisms of scientific realism. Among them was a paper titled “Transgressing the Boundries: Toward a Transformative Hermeneutics of Quantum Gravity” by Alan Sokal, a physicist at New York University who argued that recent developments in Quantum Gravity “has profound implications for the content of a future postmodern and liberatory science.” The only problem with the paper was that Sokal claimed it was a hoax, an experiment to see if “a leading North American journal of cultural studies [would] … publish an article liberally salted with nonsense if (a) it sounded good and (b) it flattered the editors’ ideological preconceptions.” He claimed that its publication showed that the social constructivist approach had few, if any, claims to authoritative knowledge.
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+ Richard Rorty characterizes the controversy as one between traditional scientists and those who:
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+ think that “postmodern philosophy” — roughly, the anti-metaphysical doctrines common to Nietzsche , Foucault , Heidegger , and Derrida — has “unmasked” science. Starting with the claim that homosexuality, the Negro race, and womanliness are social constructions, they go on to suggest that quarks and genes probably are too. “Ideology” and “power,” they say, have infiltrated sterile laboratories and lurk between the lines of arcane journals of mathematical physics.
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+ However, Rorty’s essay is not titled “Phony Science Wars” for nothing, as he concludes by calling the Science Wars “in part a product of deep and long-lasting clashes of intuition, but mostly … just media hype — journalists inciting intellectuals to diabolize one another.” When faced with this conception of the Science Wars, it is no surprise that academics in the past few years have divided over Wikipedia as they did. Wikipedia, as an encyclopedia that anyone can edit, easily can be seen an attempt to validate the social constructivist approach to knowledge production. Like the alternative forms of science proposed during the Science Wars, Wikipedia is portrayed as more transparent, more democratic, and more accessible than scientific modes of knowledge production. It is no wonder that when academia heard about Wikipedia, they heard “that Callicles’ mobs are coming to ransack their laboratories,”
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+ Even though we can point to the Science Wars as a way that academics frame Wikipedia’s place in the academy, we have yet to interrogate the conditions of possibility for this conception of Wikipedia. What does it mean to ask whether or not Wikipedia should be cited in an academic paper? What fundamental assumptions are we making when we inquire into Wikipedia’s reliability as if it actually matters?
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+ To ask if Wikipedia is reliable is an inherently relational question that it presupposes another one: reliable according to whom? In this case, Wikipedia is being compared to a source we already consider authoritative; or more precisely, it is being compared to a source whose authority is not questioned in our current society. This has generally been the Encyclopedia Britannica, and most of the studies on Wikipedia’s reliability have taken articles on the same subject from both of these encyclopedias and compared the number of errors. In this case, we are not actually asking if Wikipedia is reliable, but rather asking if it corresponds to Britannica which is assumed to be reliable. However, it seems that we have mischaracterized the Nature study, which did not compare Wikipedia to Britannica, but compared Wikipedia and Britannica to the world and detailed how many errors each had. To ask if Wikipedia is reliable is therefore ask if it accurately reflects the world – Nature instead of Nature .
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+ Yet Latour proves insightful in showing how this question is rather unanswerable and rests on a particularly frustrating philosophical foundation. As he claims in Science in Action, “we can never use the outcome – Nature – to explain how and why a controversy has been settled,” Instead of looking at science as a way of coming to objective facts about the external world, Latour describes science as an activity that generates its own objectivity. Specifically, he claims that “Laboratories are powerful enough to define reality.” Applying these insights to Wikipedia, it is clear that to ask if it is reliable is therefore to likewise ask if it generates its own objectivity; in Latour’s terminology, it is to ask if it is powerful enough to define reality.
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+ Yet before we answer this question definitively, let us take one more step back and examine the implications of this question. When we ask if Wikipedia is powerful enough to define reality, when we treat it as a self-generative system of knowledge production, what essential claims about not simply Wikipedia but knowledge as well are we making? For this, we turn to Martin Heidegger, whose theories of technological enframing reveal much about what we are excluding from this line of questioning.
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+ With Heidegger’s early philosophy, we get a concept of being-in-the-world as the foundation of metaphysics. The human condition is one in which we are thrown into the world and attempt to make sense of it through our various projects. It is on the surface a deeply individualistic and material conception of being that rejects any possibility of a singular, transcendental ontology in lieu of an incessant becoming that is continually a problem for itself. This grounds Heidegger’s later work on modern technology, which he claims fundamentally changes how we conceptualize the world on an ontological level.
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+ For Heidegger, it is impossible for an individual (whom he refers to as Dasein) to overcome the conditions of the world. Specifically, he states in Being and Time that:
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+ The primordiality of a state of Being does not coincide with the simplicity and uniqueness of an ultimate structural element. The ontological source of Dasein’s Being is not ‘inferior’ to what springs from it, but towers above it in power from the onset; in the field of ontology, any ‘springing-from’ is degeneration. It we penetrate to the ‘source’ ontologically, we do not come to things which are ontically obvious for the ’common understanding’; but the questionable character of everything obvious opens up for us.
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+ Here, Heidegger rejects any philosophical attempt to place the Being of humanity over the conditions of its existence (the world). In some sense, it is the claim that we need the world far more than the world needs us, and any structural system of thought wherein we produce for ourselves the possibility of freedom over the world (specifically Hegelianism) is fundamentally flawed. However, Heidegger was not opposed to a social conception of the world; in fact, he spends an entire section of Being and Time on being-with others and claims that “Being-with is an existential constituent of being-in-the-world,” He states that “So far as Dasein is at all, it has Being-with-one-another as its kind of Being.” However, he immediately follows with the claim that “This cannot be conceived as a summative result of the occurrence of several ‘subjects’” as this leads to an “’inconsiderate’ Being-with [that] ‘recons] with the Others without seriously ‘counting on them’ or without even wanting to ‘have anything to do with them’” (125).
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+ Heidegger’s problem with conceptualizing being-in-the-world in terms of the social (that is, with intersubjectivity) is that it is on a fundamentally different level than individual interpersonal relations. Instead of focusing on an other through a process of empathy and care, we shift to what Heidegger calls the “dictatorship of the ‘they’” (126), in which:
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+ We take pleasures and enjoy ourselves as they take pleasures; we read, see, and judge about literature as they see and judge; likewise, we shrink back from the ‘great mass’ as they shrink back; we find ‘shocking’ what they find shocking. The ‘they’, which is nothing definite, and which all are, though not as the sum, prescribes the kind of Being of everydayness.”
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+ The problem therefore with a conception of metaphysics as necessarily intersubjective is that it leads not to an egalitarian, non-hierarchical community of shared practice in which everyone offers up their own version being-in-the-world and then compromises with each other. To be blunt, Heidegger claims that most of us are too lazy or otherwise preoccupied to even figure out our own being-in-the-world, much less offer up an alternative version to others. Instead, we simply take from the dominant mode of thinking.
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+ Much later, in The Question Concerning Technology , Heidegger builds on certain parts of this framework in order to critique what he calls enframing . Our mode of being-in-the-world for the later Heidegger is one in which we continually reveal the world through our various imaginative projects, as he explains:
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+ Whoever builds a house or a ship or forges a sacrificial chalice reveals what is to be brought forth … This revealing gathers together in advance the aspect and the matter of ship or house, with a view to the finished thing envisaged as completed, and from this gathering determines the manner of its creation. … It is as revealing, and not as manufacturing, that techne is a bringing-forth.
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+ The problem with the essence of what he calls “modern technology” For example, Heidegger shows that after a hydroelectric power plant was built on the Rhine, we conceptualized the river in a radically different way. He claims that we see the river “namely a water-power supplier” and that this “derives from the essence of the power station.” It was not the mere adoption of technology in relation to nature that caused us to view the river as “something at our command,” Furthermore, it was simply the specific introduction of a power plant that led to this revealing, but rather what he calls “the essence of technology [which] is by no means anything technological.”
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+ What Heidegger criticizes is an entire system of modern thought he calls enframing, or “the way in which the actual reveals itself as standing-reserve.” If the river for some reason loses its current, this is seen as undesirable simply because it stops providing electricity. Something that is revealed as a standing reserve is not even on the level of objectification, as objects are disparate and be distinguished from one another. The standing-reserve simply reveals the world as pure instrumentality, and Heidegger warns that “So long as we represent technology as an instrument, we remain transfixed in the will to master it.”
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+ When asking whether or not Wikipedia is now powerful enough to define reality, we should first pause, as this question is complicit in Heidegger’s enframing. In asking if Wikipedia is a possible producer of reality, we are in effect asking how we can use it for our own purposes. Specifically, we are asking how Wikipedia can instrumentally function epistemologically, which forecloses its other possibilities. The objection is not that we have delegated reality to the mere realm of the social, to the whim of the masses. Nor is it that we have merely changed masters and still remain shackled to a system of knowledge production that masks certain potentially harmful ideologies. Rather, what have we done to Wikipedia in the name of reality? We only experience Wikipedia as a standing-reserve, one for producing (or failing to produce) objectless citations that, independent of the article they reference, can universally fit into an existing network of knowledge production. This mode of enframing Wikipedia as a reality producer leads us back into a rather problematic inquiry; specifically, as Heidegger claims:
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+ Thus when man, investigating, observing, ensnares nature as an area of his own conceiving, he has already been claimed by a way of revealing that challenges him to approach nature as an object of research, until even the object disappears into the objectlessness of standing-reserve.
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+ Steven Colbert’s famous lampooning of Wikipedia, in which he coined the term wikiality to designate reality according to Wikipedia, can be seen not as a criticism of Wikipedia, but rather of those whose conceptualization of the project has been destined in this fashion. It must be stressed that this does not mean we cannot come to some conclusion as to Wikipedia’s reliability or authority as a reference work. In fact, for academics, this is an unavoidable question that must be answered, as academic scholarship is inherently based on the reliability and authority of sources. The problem is in asking this question as if it matters for Wikipedia’s sake; that is, as if Wikipedia is somehow good or bad, worthy or unworthy based on its answer. In looking at the project this way, it forecloses a fantastic possibility: that we could be a part of a system of knowledge production in which its relation to its own truth is not that of the social constructivists, the scientific realists, or anyone in between who offers some sort of epistemological compromise. Rather, Wikipedia enables a frighteningly wonderful system of knowledge production that gives a rather startling indifference as to questions of its own instrumentality, reliability, and truth claims.
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+ </p>
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+ </p>
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+ Dalby, A. “Wikipedia(s) on the language map of the world.” English Today 23.2 (2007): 3-8.
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+ Schweitzer, N. J. “Wikipedia and Psychology: Coverage of Concepts and Its Use by Undergraduate Students.” Teaching of Psychology 35.2 (2008): 81-85.
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+ Black, Erik. “Wikipedia and academic peer review: Wikipedia as a recognised medium for scholarly publication?” Online Information Review 32.1 (2008): 73-88.
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+ Nikolaos Th. Korfiatis, Marios Poulos, and George Bokos. “Evaluating authoritative sources using social networks: an insight from Wikipedia.” Online Information Review 30.3 (2006): 252-262.
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+ Achterman, Doug. “beyond wikipedia..” Teacher Librarian 34.2 (2006): 19-22.
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+ Rosenzweig, Roy. “Can History Be Open Source? Wikipedia and the Future of the Past.” Journal of American History 93.1 (2006): 117-146.
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+ Giles, Jim. “Wikipedia rival calls in the experts.” Nature 443.7111 (2006): 493.
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+ Shaw, Donna. “Wikipedia in the Newsroom.” American Journalism Review 30.1 (2008): 40-45.
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+ Shaw, Donna. “Citing Wikipedia.” American Journalism Review 30.1 (2008): 43.
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+ “Wikipedia, DDB, and the Virtual International Authority File (VIAF).” Cataloging & Classification Quarterly 42.1 (2006): 146.
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+ Read, B. “Can Wikipedia ever make the grade?” Chronicle of Higher Education 53.1 (2006).
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+ Kirschner, A. “Adventures in the land of Wikipedia.” Chronicle of Higher Education 53.13 (2006).
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+ Aronowitz, S. “The Politics of the Science Wars.” Social Text 46/47 (1996): 177-197. 196.
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+ Heidegger, M. Being and Time . Malden, MA: Blackwell Publishing, 1962. 334.
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+ academia ,
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+ community ,
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+ critical theory ,
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+ education ,
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+ heidegger ,
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+ information ,
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+ internet ,
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+ knowledge production ,
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+ knowledge ,
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+ latour ,
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+ objectivity ,
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+ ontology ,
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+ science wars ,
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+ social construction ,
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+ technology studies ,
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+ truth ,
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+ user-generated content ,
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+ wikipedia
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+ Academic Works ,
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+ Unpublished
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2009/01/evolving-governance-and-media-use-in-wikipedia-a-historical-account/index.html b/_site/posts/2009/01/evolving-governance-and-media-use-in-wikipedia-a-historical-account/index.html
new file mode 100644
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+++ b/_site/posts/2009/01/evolving-governance-and-media-use-in-wikipedia-a-historical-account/index.html
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Evolving Governance and Media Use in Wikipedia: A Historical Account - R. Stuart Geiger
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+ Evolving Governance and Media Use in Wikipedia: A Historical Account
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+ January 23, 2009
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+ 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.
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+
+
+Wikipedia , the self-proclaimed “free encyclopedia that anyone can edit,” is emblematic of our always-on, rapidly-expanding media landscape. In some ways a microcosm of the Internet itself, the project’s size is immense, with over 12.1 million encyclopedia articles in 265 languages . However, a statistic that is even more staggering about Wikipedia is 31.3 million : the number of wiki pages which are not encyclopedia articles, instead used by the worldwide community of editors to coordinate in such a massive media environment. While much scholarly and popular attention has been focused on how editors contribute to particular Wikipedia encyclopedia articles, far less research has been performed on these ancillary pages.
+
+These non-encyclopedic wikispaces in and around Wikipedia are used to organize most of the largely invisible work required to maintain and further develop the encyclopedia. In fact, some of the project’s most active pages are not hotly-contested encyclopedia articles , but rather these ‘meta’ pages which are used to make collective consensus decisions about various issues. In maintaining and developing this aspect of the encyclopedia, the Wikipedian community takes advantage of the wiki media to do so in a unique form of digital governance. Social power structures still exist, but the wiki-based nature of the site allows authority to be largely distributed and decentralized, in stark contrast to traditional forms of knowledge production .
+
+However, such a social structure and media use has not always been present in Wikipedia. In the first year of its existence, most of the coordination of invisible maintenance work and resolution of ‘meta’ issues took place almost exclusively on e-mail listservs . I demonstrate that this media use corresponded to a social structure that took founder Jimmy Wales to be the unquestioned leader of the project, in charge of resolving issues when they arose among the small community of editors. Yet as the project grew, this listserv-mediated, “benevolent dictator” governance model did not scale to meet the rapid increase of both individual editors and editorial issues.
+
+In response to various controversies in which the benevolent dictator model led to backlashes from the project’s growing editorial base, I show how pages in the wiki began to be used for a new, distributed form of governance. Instead of a monarchical model tempered by a centralized discussion forum, this model took advantage of features in the wiki media to enable a more direct and participatory system of governance. However, both the wiki media and the governance model proved inadequate and were subsequently refined in response to various issues faced by the project. The result, I show in this historical account, is the current instantiation of authority and media technology in and around Wikipedia, which has evolved significantly since in the project’s seven year history.
+
+Scholars have long theorized how media technologies fundamentally reshapes the way in which we exist both as individuals and as a society. In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
+
+
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
+
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2009/03/working-within-wikipedia-infrastructures-of-knowing-and-knowledge-production/index.html b/_site/posts/2009/03/working-within-wikipedia-infrastructures-of-knowing-and-knowledge-production/index.html
new file mode 100644
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+++ b/_site/posts/2009/03/working-within-wikipedia-infrastructures-of-knowing-and-knowledge-production/index.html
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Working Within Wikipedia: Infrastructures of Knowing and Knowledge Production - R. Stuart Geiger
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+ Working Within Wikipedia: Infrastructures of Knowing and Knowledge Production
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+
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+ March 30, 2009
+
+
+
+
+
+ Here are the slides from a paper I presented at the Science and Technology in Society Conference, hosted by the AAAS this past weekend. I won an award for top paper in my section for it – so I’m pretty happy about it. The full paper is not up because it is a Frankenstein assemblage from my thesis, which I’ll be finishing up in less than a month.
+
+
+
+We throw around the words “collective intelligence” and “wisdom of the crowds” quite a bit to describe “Web 2.0” sites like Wikipedia, but we hardly define what we mean when we use any of those terms, which is why they largely remain scare-quoted. Because of this, the door has been left wide open for scientists and journalistic defenders of science to critique Wikipedia and other social media sites as being relativist, collectivist mobs who can do no more than aggregate the baseline opinion of what the masses perceive to be Truth. While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced. To answer such a question, I examine Wikipedia in light of a distinction between an infrastructure of knowing (everything required to evaluate a statement as true/false) and an infrastructure of knowledge production (everything required to bring forth new statements with claims to truth/falsity). While the Wikipedian epistemology on the encyclopedic level is purely evaluative, refusing to publish original research and instead relying on reliable sources, this process is made possible by a non-encyclopedic form of knowledge production.
+
+In short, in order for there to exist an infrastructure of knowing such that the evaluation of encyclopedia articles becomes possible, there must exist an infrastructure of knowledge production to generate and evaluate claims regarding the acts of editing. These include statements like “this edit is vandalism and needs to be reverted” or “this user is disruptive and needs to be blocked” – which require their own epistemic order for evaluation. Taking a cue from laboratory studies of scientific practice, I detail the way in which epistemic standards are “black boxed” into material technologies. In the same way that a mass spectrometer is the reification of dozens of now-unproblematic theories from physics, chemistry, and mathematics, so do various technological programs used by self-described “vandal fighters” reify Wikipedia’s epistemic standards. Similarly, in the same way that various technologies had to be developed to allow experimental science to trump philosophical reasoning (like laboratory reports, which made experimental findings circulatable), so have various technologies been developed that make Wikipedia’s mechanisms of epistemic verification and enforcement possible.
+
+By detailing all the human and non-human actors at work in the banning of a vandal, I show how a group of seemingly-disconnected editors contributed to a process of knowledge production necessary for the enforcement of epistemic standards. In this way, collective intelligence was made possible in Wikipedia, but not because of a mystical or anarchistic wisdom of crowds. Instead, these encyclopedic epistemic standards were able to be enforced because various human and non-human actors were constantly working to hold together an infrastructure of non-encyclopedic knowledge production.
+
+Link: Working Within Wikipedia: Infrastructures of Knowing and Knowledge Production (PDF, 901 KB)
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+ AAAS ,
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+
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+ automation ,
+
+
+
+ epistemology ,
+
+
+
+ infrastructure ,
+
+
+
+ knowledge production ,
+
+
+
+ latour ,
+
+
+
+ reification ,
+
+
+
+ science ,
+
+
+
+ technoepistemics ,
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+
+ technology ,
+
+
+
+ truth ,
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+ web 2.0 ,
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+ wiki ,
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+ wikipedia
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+
+
+ Conference Presentations ,
+
+
+
+ Wikis
+
+
+
+
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+
+
+
+
+
+
+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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+
You May Also Enjoy
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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.
+
+
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
+
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+
+
+
+
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+
+
+
+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2009/09/wikiconference-new-york-an-open-unconference/index.html b/_site/posts/2009/09/wikiconference-new-york-an-open-unconference/index.html
new file mode 100644
index 0000000000000..8143d90883f27
--- /dev/null
+++ b/_site/posts/2009/09/wikiconference-new-york-an-open-unconference/index.html
@@ -0,0 +1,720 @@
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WikiConference New York: An Open Unconference - R. Stuart Geiger
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+ WikiConference New York: An Open Unconference
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+ September 07, 2009
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+ 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.”
+
+
+
+I had never heard of unconferences before, but they are apparently growing increasingly common in tech/programming circles, especially as precursors or followups to traditional conferences. The idea is that in order to keep administratve costs low, you don’t really organize the conference into pre-determined panels, roundtables, and keynotes. Instead, you have a general theme, a good number of open rooms, and a good number of eager participants, who set the topics of individual sessions for themselves and move from room to room on a fluid, ad-hoc basis. The only rule is the “rule of two feet” – if you don’t like what is going on in the room you are in, leave and find another one.
+
+The conference organizers apparently decided that this was too anarchistic, and instead opted to have a limited number of traditional sessions. I was on one of the structured sessions, presenting my research on bots and assisted editing tools on the “Quality and Governance” panel. It was also decided that the “open space” time was to be segmented into blocks of concurrent sessions. There was going to be a specific agenda for each of the open space sessions, but they were to be determined at the conference, not before; in addition, the process was to be open to anyone who wanted to propose a session. While it seemed like an odd way to run a conference (and a bit scary seeing blank space dominate the schedule), it worked incredibly well.
+
+
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+ Open space board at WikiConference NYC, by me, CC BY-SA 3.0
+
+
We had use of five rooms of various sizes, and one of them was dedicated for refreshments and mingling. Outside of the largest room (which was used for each day’s opening keynote), there were sheets of paper taped to the wall, creating a table for rooms and timeslots. After the first day’s opening keynote, sheets of paper, tape, and markers were passed around, and anybody could write something down, tape it to the wall under a timeslot/room combination, and that would be part of the initial schedule.
+
+Given that most of us had never participated in this before, there was a good amount of milling around in front of the schedule wall – five minutes in, nobody had put up a single topic for any timeslot. Feeling compelled to ake some initiative, I asked someone who was going to be on my panel that afternoon how he felt about a topic on macro-level decision making. Specifically, I was interested in the approval of flagged revisions – the controversial software feature that would require some edits be approved before going live. He suggested that I make it broader, and simply write “How do we make decisions?”
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+ The open space wall, by Cary Bass, CC BY-SA 2.5
+
+
That seemed like a better and broader topic, so I grabbed some paper and one of the markers, wrote it down in my chicken-scratch handwriting, and taped it to the wall under the first timeslot for the second-biggest room. Shortly after, three other sheets came up, on quite diverse topics: notability standards , libraries and librarians in Wikipedia, and translation/foreign languages. Some had even put up sheets for other time slots, touching on nineteen issues that touched on just about every topic in and around Wikipedia.
+
+According to the conventions of open space, the person who put the topic up was expected to start the session on time, say a few words to frame the issue, and then wrap things up at the end. As the session began, I did just that, telling the room that I had originally thought of this as a discussion about the decision-making around large scale issues like flagged revisions. However, it is probably good that I was not the moderator, because the room quickly got off the topic of macro-level decision-making and moved into the micro. We ended up talking extensively about the wide variety of decisions that are made every day – whether to keep or delete a potentially unnotable article , to make an editor into an administrator , and more.
+
+
+
+
+
+ NewYorkBrad asking a question, by Sage Ross, CC BY 3.0
+
+
While this was not what I originally envisioned for the session, I was glad that the format had allowed such a swift change. Had I been delegated to craft a speech, panel, discussion, or roundtable in a traditional conference, I probably would have taken it into a direction that most people did not want to go – of the twenty-something open sessions in the two days, nobody proposed a session on flagged revisions. Unconferences are supposed to be directed by and for the benefit of the participants, and this was certainly the case. In any case, the discussion on decision-making went rather well, although a moderator did end up emerging because our session ended up being one of the most popular open sessions, filling up the 75-person classroom.
+
+Yet like in Wikipedia, the unconference didn’t simply devolve into a mass populist mob, reaching for the lowest common denominator. The fact that we had multiple rooms, a couple of them small conference rooms, meant that less popular topics got their fair share of space. One open session that I found interesting was on systemic bias – the fact that Wikipedia tends to implicitly favor certain topics, styles, or stances because of the demographic makeup of its contributors. This tends to not be that popular of a topic, and only a handful of us showed up to discuss this (in my opinion) quite important issue. However, this resulted in a very thought-provoking discussion among the five of us – that’s about three percent of the conference – who felt a need to identify, theorize, and fix Wikipedia’s systemic biases.
+
+
+
Open session: editing an article for the Wikipedia Signpost
+
+
+ Taken by GreenReaper, CC BY-SA 3.0
+
+
Another strength of the open unconference is its radical flexibility. On the second day, the question/answer session in opening keynote speech turned into a strong debate among a few of the participants. Because this stops others from asking questions, the typical move at conferences is to stop the debate and pledge to continue it later. I’ve seen it happen at many conferences, but due to the rigid structure of most conferences, the continuing discussion rarely happens. Yet in this case, the keynote speech was to be followed by open space sessions. Realizing that there was an empty slot avaliable in one of the small rooms, the debate that emerged in the keynote Q/A was instantly given its own session.
+
+We also had sets of lightning talks, which were presented in a keynote style. For those of you who don’t know, lighting talks are short 3-7 minute presentations that anyone can give on the fly. While lightning talks are held in many conferences I have been to, they tend to be pushed to the background. Like poster sessions, lightning talks usually take place during established break periods (like lunch), or during other sessions. This means that the only people who view them are other lightning talkers. In our case, the lightning talks were after the lunch hour and when no other sessions were being held. This way, I feel that the presenters got a much broader audience.
+
+
+
+
+
+ Andrew Gradman giving a lightning talk, by Sage Ross, CC BY-SA 3.0
+
+
In all, I think that the open unconference was a great success. However, I don’t think that the “open space” model is adequate on its own – which is why I was glad that there were a limited number of keynotes and pre-arranged panels. I was on one of the panels (discussing “Quality and Governance”), and got to give a standard 15 minute structured conference presentation, as did my fellow panelists. I feel that that format is valuble, because I don’t think my research findings on bots and assisted editing tools (or any research findings, for that matter) could have been presented in an open space session or a lightning talk. The two kinds of sessions are meant to facilitate two different kinds of activities: structured panels and keynotes frame discussions, while the open spaces let participants take it in any way they desire. For example, I was very excited when the last open session of the conference turned into a user-driven showcase of assisted editing tools – completely unprovoked by myself, I promise. Another session (one of my favorite) was a workshop in which all the participants worked collectively on writing a news article about the conference for Wikipedia’s community newspaper, the Wikipedia Signpost .
+
+I’m not sure if these kinds of activities would have happened at a more traditional conference – and if they did, they would have probably required a lot more planning. One thing is certain though: the cost of the conference, which was the main reason for the unconference movement, was practically nil. It was completely run by volunteers, and only expenses were refreshments and food.
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+ community ,
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+ conference ,
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+ flagged revisions ,
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+
+ free culture ,
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+ governance ,
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+ information ,
+
+
+
+ media ,
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+ open conference ,
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+ open source ,
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+ software ,
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+ unconference ,
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+ wiki ,
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+ wikipedia
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+
+
+ Conference Notes ,
+
+
+
+ Wikis
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+
+
+
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+
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+
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+
+
+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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+
You May Also Enjoy
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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.
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+
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2009/10/the-work-of-sustaining-order-in-wikipedia-the-banning-of-a-vandal/index.html b/_site/posts/2009/10/the-work-of-sustaining-order-in-wikipedia-the-banning-of-a-vandal/index.html
new file mode 100644
index 0000000000000..8f1fe417f2548
--- /dev/null
+++ b/_site/posts/2009/10/the-work-of-sustaining-order-in-wikipedia-the-banning-of-a-vandal/index.html
@@ -0,0 +1,682 @@
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The Work of Sustaining Order in Wikipedia: The Banning of a Vandal - R. Stuart Geiger
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+ The Work of Sustaining Order in Wikipedia: The Banning of a Vandal
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+
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+ October 27, 2009
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+
+ With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
+
+Abstract: In this paper, we examine the social roles of software tools in the English-language Wikipedia, specifically focusing on autonomous editing programs and assisted editing tools. This qualitative research builds on recent research in which we quantitatively demonstrate the growing prevalence of such software in recent years. Using trace ethnography, we show how these often-unofficial technologies have fundamentally transformed the nature of editing and administration in Wikipedia. Specifically, we analyze „vandal fighting‟ as an epistemic process of distributed cognition, highlighting the role of non-human actors in enabling a decentralized activity of collective intelligence. In all, this case shows that software programs are used for more than enforcing policies and standards. These tools enable coordinated yet decentralized action, independent of the specific norms currently in force.
+
+Download the full paper (PDF)
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+ algorithms ,
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+ automation ,
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+ bots ,
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+ collective intelligence ,
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+ computer supported cooperative work ,
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+ conference ,
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+ distributed cognition ,
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+ ethnography ,
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+ hutchins ,
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+ latour ,
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+ network ,
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+ norms ,
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+ qualitative research ,
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+ software ,
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+ technoepistemics ,
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+ Thesis ,
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+ vandalism ,
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+ wiki ,
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+ wikipedia
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+ Academic Works ,
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+ Conference Presentations ,
+
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+
+ Published Works ,
+
+
+
+ Wikis
+
+
+
+
+
+
+
+
+
+
+
+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
+
+
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+
+
+
+
+
+
You May Also Enjoy
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+
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.
+
+
+
+
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+
In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2009/10/wikisym-poster-the-social-roles-of-bots-and-assisted-editing-tools/index.html b/_site/posts/2009/10/wikisym-poster-the-social-roles-of-bots-and-assisted-editing-tools/index.html
new file mode 100644
index 0000000000000..164a650bcfdf6
--- /dev/null
+++ b/_site/posts/2009/10/wikisym-poster-the-social-roles-of-bots-and-assisted-editing-tools/index.html
@@ -0,0 +1,658 @@
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Wikisym Poster: The Social Roles of Bots and Assisted Editing Tools - R. Stuart Geiger
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+ Wikisym Poster: The Social Roles of Bots and Assisted Editing Tools
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+
+
+
+
+ October 24, 2009
+
+
+
+
+
+
+ This project investigates various software programs as non-human social actors in Wikipedia,
+
+
+
+ arguing that their influence must not be overlooked in research of the on-line encyclopedia
+
+
+
+ project. Using statistical and archival methods, the roles of assisted editing programs and bots are
+
+
+
+ examined. First, the proportion of edits made by these non-human actors is significantly more
+
+
+
+ than previously described in earlier research. Second, these actors have moved into new spaces,
+
+
+
+ changing not just the practice of article writing and reviewing, but also administrative work.
+
+
+This week, I’m presenting a poster at WikiSym 2009 on “The Social Roles of Bots and Assisted Editing Tools.” Most of the work is distilled from my thesis.
+
+Abstract: This project investigates various software programs as non-human social actors in Wikipedia, arguing that their influence must not be overlooked in research of the on-line encyclopedia project. Using statistical and archival methods, the roles of assisted editing programs and bots are examined. First, the proportion of edits made by these non-human actors is significantly more than previously described in earlier research. Second, these actors have moved into new spaces, changing not just the practice of article writing and reviewing, but also administrative work.
+
+Download the Poster (PDF)
+
+Download the Extended Abstract (PDF)
+
+And if you are interested in this topic, check out the full paper, The Work of Sustaining Order in Wikipedia: The Banning of a Vandal .
+
+
+
+
+
+
+
+
+
+
+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
+
+
+
+
+
+
+
+
+
+
+
+
+
You May Also Enjoy
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+
+
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.
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
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+
+
In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
+
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diff --git a/_site/posts/2009/12/capital-i-for-internet/index.html b/_site/posts/2009/12/capital-i-for-internet/index.html
new file mode 100644
index 0000000000000..7954ac2db3e5e
--- /dev/null
+++ b/_site/posts/2009/12/capital-i-for-internet/index.html
@@ -0,0 +1,670 @@
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Capital ‘I’ for Internet? - R. Stuart Geiger
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+ Capital ‘I’ for Internet?
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+ December 03, 2009
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+
+
+ I’ve been doing a lot of work on virtual ethnography lately, and I was reading a recently-published book titled “Internet Inquiry: Conversations about Method ” edited by Annette Markham and Nancy Baym. What was most interesting was the following footnote on the first page of the introduction, in which the authors argue that “Internet” should not be capitalized:
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+ “Internet” is often spelled with a capital “I.” In keeping with current trends in internet studies, we prefer the lower case “i.” Capitalizing suggests that “internet” is a proper noun, and implies either that it is a being, like Nancy or Annette, or that it is a specific place, like Madison or Lawrence. Both metaphors lead to granting the internet agency and power that is better granted to those who develop and use it.
+
+
+
+ I cannot disagree more. First off, as someone who considers myself part of the emerging ‘Internet studies’ field, I did not know that this was a “recent trend” and had difficulty finding confirmation outside of this volume – although that can be forgiven, considering that we are at a very fragmented, even pre-paradigmatic point. (Readers: If you’ve seen this trend before, please comment!)
+
+
+However, my most basic and linguistic objection is that the Internet satisfies the general conditions for being a proper noun : it refers to a unique entity. While I do believe that the best category for the Internet is place-based, we capitalize far more than beings or places – which are the only classes that Markham and Baym give. However, we don’t need to go into the whole ontological debate about whether the internet is a being, a place, an organization, a nation, a brand, an ideology, or any other class of entities that we capitalize. There is only one Internet, and we can cleanly divide between on-line and off-line in the abstract – even if it becomes a lot murkier in practice, as with God and the Third World.
+
+Given that the famed lowercase scholar danah boyd is one of the authors in the edited volume, I next thought that the editors may be taking from both boyd and feminist author bell hooks, who explicitly defy standard grammatical conventions in order to to make a political and/or philosophical point (they claim to de-capitalize their names to draw attention to their works and not themselves). So I think it is better to focus not on the correct grammatical rules of Standard English, but the core motivation that they give: does capitalizing ‘Internet’ give it a kind of agency and power that we should instead attribute to the Internet’s developers and users? I would argue that capitalization does give the Internet agency and power – and that this is a well-needed move. Or to be more specific, this move does not magically give the Internet a power or agency it previously did not have, but rather acknowledges that the Internet’s technological infrastructure does things beyond what its developers and users intend.
+
+In fact, one of my biggest frustrations with the proto-discipline of ‘Internet studies’ is that many scholars pass over the important roles played by the material technology upon which all of our interactions are mediated. Now, I’m certainly not advocating a return to the technological determinism that was all the rage in the 60’s and 70’s. However, I do believe that the 80’s and 90’s have left us in a state where many of us are too wary of swinging back to Martin Heidegger and Lewis Mumford in order to seriously examine the materiality of the technologies that support the communities and practices we study. A large amount of research in Internet studies focuses exclusively on human/social behavior in technological spaces, with only a few token gestures towards the way in which the ‘tubes’ fundamentally transform our interactions. I think this is because we spend most of our time demonstrating that technology is socially constructed, leaving ourselves blind to how society is also technologically constructed.
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+ agency ,
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+ annette markham ,
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+ bell hooks ,
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+ danah boyd ,
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+ ethnography ,
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+ infrastructure ,
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+ internet inquiry ,
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+ internet studies ,
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+ internet ,
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+ media ,
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+ nancy baym ,
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+ social constructionism ,
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+ technological determinism ,
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+ technology ,
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+ virtual ethnography
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+ Blog Posts
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2010/01/does-habermas-understand-the-internet-the-algorithmic-construction-of-the-blogopublic-sphere/index.html b/_site/posts/2010/01/does-habermas-understand-the-internet-the-algorithmic-construction-of-the-blogopublic-sphere/index.html
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Does Habermas Understand the Internet? The Algorithmic Construction of the Blogo/Public Sphere - R. Stuart Geiger
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+ Does Habermas Understand the Internet? The Algorithmic Construction of the Blogo/Public Sphere
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+ January 23, 2010
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+ This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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+Abstract: Is computer-mediated discourse leading to collective political action in the public sphere, or simply more fragmentation? This question has been asked by social and political theorists ever since the Internet entered academia in the early 90s. However, this debate has been recently rekindled by Jurgen Habermas – one of the leading theorists of the public sphere – who recently broke a longstanding silence and spoke out against the Internet as a potentially democratizing medium. Instead of directly intervening in this debate, I interrogate the techno-epistemic conditions of possibility for ‘the blogosphere’ to exist as a sociopolitical entity. Specifically, I analyze social aggregation sites like Technorati, Delicious, Digg, and even Google, which make it possible for collective action to precipitate out of the Internet. I find that Habermasians should not fear fragmentation, but instead integration: the blogosphere as a public sphere is constructed and unified not by ideal discourse, but algorithms.
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+ automation ,
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+ Benkler ,
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+ blogosphere ,
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+ critical theory ,
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+ Digg ,
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+ discourse ,
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+ gnovis ,
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+ google ,
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+ Habermas ,
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+ infrastructure ,
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+ internet ,
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+ knowledge production ,
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+ knowledge ,
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+ latour ,
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+ networked public sphere ,
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+ oligopticons ,
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+ public sphere ,
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+ Rheingold ,
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+ social aggregation ,
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+ social media ,
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+ technoepistemics ,
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+ Technorati
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+ Academic Works ,
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+ Published Works
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2010/02/perils-of-keyword-based-bibliometrics-isis-1990-effect/index.html b/_site/posts/2010/02/perils-of-keyword-based-bibliometrics-isis-1990-effect/index.html
new file mode 100644
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+++ b/_site/posts/2010/02/perils-of-keyword-based-bibliometrics-isis-1990-effect/index.html
@@ -0,0 +1,674 @@
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Perils of Keyword-Based Bibliometrics: ISI’s ‘1990 Effect’ - R. Stuart Geiger
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+ Perils of Keyword-Based Bibliometrics: ISI’s ‘1990 Effect’
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+ February 05, 2010
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+ Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
+
+
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+If you are interested in the history of contemporary science, particularly in the 1980s and ’90s, citation analysis can be a useful tool to discover broad trends in scientific research. In this area, the ISI’s Web of Science is the de-facto source for this data, claiming to be the most comprehensive database of articles and journals. They index articles using a number of categories, including author, title, publication, subject, topic, and more. With a built-in results analyzer, it is very easy to chart the top authors in a subject, the journals that publish the most in a given field, or, as I was interested in, the growth of a particular topic over time.
+
+I’m currently researching the history of a software suite for the simulation and modeling of molecules, and it is commonplace to cite its debut article if research has been done using the tool, making citation analysis quite painless. I learned though archival research that a certain feature was added in 1990 that would make the simulation of enzymes much easier. The obvious question is if it had any measurable effect on the amount of research being done with this tool to study enzymes. So I told ISI to give me a list of all articles citing the original software article with the topic “enzyme” between 1985 and 1994. I found the most beautiful results:
+
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+
+
+I began to search the literature for bibliometric research with phrases like “after 1990” and “after 1991”, combined with various synonyms for rapid growth. I found a number of other historians and sociologists of science who were making the same kind of argument that I was considering: important events happened in 1988-1990, and these events had to have at least some effect on the massive explosion of articles in a given discipline, subject area, or sub-specialty. All of them used ISI, and all of them narrowed their search by topic. While my intent was to find something in fields related to biochemistry, I these articles were making the argument across the sciences, including nanotechnology, materials science, mental health, oceanography, and more. So I ran the same kind of analysis as before, but this time with a wide range of topic keywords (and scaled the results by the relative increase in citations from the previous year):
+
+
+
+As is clear, topics from numerous disciplines and interdisciplinary fields remain steady until 1990, have a massive increase, and then plateau. The effect is anywhere from 140% to 330%, but the fact that they all occur in the exact same year seems too perfect. Even if there was a massive, across-the-board increase in science funding, research cycles are so varied – some kinds of studies can expect findings in six months, while others can take years. The lack of residual effects after 1991 makes this even more unlikely: while the percent increase from 1990 to 1991 is varied, the growth from ’91 to ’92 is no more than +/- 10%.
+
+Occam’s razor leads me to believe that these anomalies are an artifact of ISI’s Web of Science, not scientific publishing itself. The most likely situations would be that in 1990, 1) a large number of new journals (most likely less popular ones) were added, 2) new kinds of research materials (books, conference proceedings, data sets, etc) were added, or 3) ISI’s method for determining article topics was changed (such as including author keywords or abstracts). I suspect #3, and after far too much digging, I found some confirmation in [Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
+
+
+
+If you are interested in the history of contemporary science, particularly in the 1980s and ’90s, citation analysis can be a useful tool to discover broad trends in scientific research. In this area, the ISI’s Web of Science is the de-facto source for this data, claiming to be the most comprehensive database of articles and journals. They index articles using a number of categories, including author, title, publication, subject, topic, and more. With a built-in results analyzer, it is very easy to chart the top authors in a subject, the journals that publish the most in a given field, or, as I was interested in, the growth of a particular topic over time.
+
+I’m currently researching the history of a software suite for the simulation and modeling of molecules, and it is commonplace to cite its debut article if research has been done using the tool, making citation analysis quite painless. I learned though archival research that a certain feature was added in 1990 that would make the simulation of enzymes much easier. The obvious question is if it had any measurable effect on the amount of research being done with this tool to study enzymes. So I told ISI to give me a list of all articles citing the original software article with the topic “enzyme” between 1985 and 1994. I found the most beautiful results:
+
+
+
+
+
+I began to search the literature for bibliometric research with phrases like “after 1990” and “after 1991”, combined with various synonyms for rapid growth. I found a number of other historians and sociologists of science who were making the same kind of argument that I was considering: important events happened in 1988-1990, and these events had to have at least some effect on the massive explosion of articles in a given discipline, subject area, or sub-specialty. All of them used ISI, and all of them narrowed their search by topic. While my intent was to find something in fields related to biochemistry, I these articles were making the argument across the sciences, including nanotechnology, materials science, mental health, oceanography, and more. So I ran the same kind of analysis as before, but this time with a wide range of topic keywords (and scaled the results by the relative increase in citations from the previous year):
+
+
+
+As is clear, topics from numerous disciplines and interdisciplinary fields remain steady until 1990, have a massive increase, and then plateau. The effect is anywhere from 140% to 330%, but the fact that they all occur in the exact same year seems too perfect. Even if there was a massive, across-the-board increase in science funding, research cycles are so varied – some kinds of studies can expect findings in six months, while others can take years. The lack of residual effects after 1991 makes this even more unlikely: while the percent increase from 1990 to 1991 is varied, the growth from ’91 to ’92 is no more than +/- 10%.
+
+Occam’s razor leads me to believe that these anomalies are an artifact of ISI’s Web of Science, not scientific publishing itself. The most likely situations would be that in 1990, 1) a large number of new journals (most likely less popular ones) were added, 2) new kinds of research materials (books, conference proceedings, data sets, etc) were added, or 3) ISI’s method for determining article topics was changed (such as including author keywords or abstracts). I suspect #3, and after far too much digging, I found some confirmation in](http://thomsonreuters.com/products_services/science/free/essays/concept_of_citation_indexing/) written by ISI’s founder:
+
+
+ Through large test samples, we concluded that the titles of papers cited in reviews and other articles were sufficient to add useful descriptive words and phrases to the citing paper. This was later confirmed in studies by A. J. Harley, as Irv Sher and I recently reported.11 , 12
+
+ In 1990, ISI (now Thomson Reuters) was able to introduce this citation-based method of derivative (algorithmic) subject indexing, called KeyWords Plus ®. 7 ,8 KeyWords Plus supplies words and phrases to enhance these other descriptors and thereby retrievability. These KeyWords Plus terms are derived from the titles of cited papers, which have been algorithmically processed to identify the most-commonly recurring words and phrases.
+
+
+Unfortunately, this new algorithm for topic indexing appears to have been introduced without distinguishing it from the old one. As far as I can tell, there is no way to just search for pre-1990 style keywords in post-1990 articles, meaning that ISI’s topics and keywords are useless for historical bibliometrics that span across this date. And thanks to what I’m calling ‘the 1990 effect’ (someone give me a better term, please!), many researchers are being led down a deceptively misleading path!
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+ Share on
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+
+
+
+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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+
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+
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
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+
+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2010/06/i-have-never-been-blogging/index.html b/_site/posts/2010/06/i-have-never-been-blogging/index.html
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--- /dev/null
+++ b/_site/posts/2010/06/i-have-never-been-blogging/index.html
@@ -0,0 +1,586 @@
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I Have Never Been Blogging - R. Stuart Geiger
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+ Looking at the latest stream of posts in my RSS reader from Graham Harman’s blog , I realize that I’ve been holding the wrong attitude about blogging.
+
+
+Harman is amazing on a number of levels, and if you’re someone who comes from STS and/or contemporary philosophy, you should definitely be reading him for his academic musings. Even if you don’t care about recent developments in post-Heideggerian object-oriented actor-network sociotechnicopistemology, the American sportswriter turned Egyptian professor is worth reading for his insights into academia, life, and academic life (which are three way different things). But back to my original point, the man is prolific – he blogs as often as most people tweet, giving his thoughts on everything from the recent crisis at Middlesex philosophy to personal reflections on the writing process.
+
+Obviously he formats his posts and checks them for errors, but it doesn’t seem like he spends that much time thinking about what he should blog about or if some particular topic is worth posting. He just writes about what ever is interesting to him, sometimes just sharing a link, other times giving commentary, and (where I find him most invaluable) doing both, sharing an excerpt of something that someone wrote with his thoughts on the matter. It might be an essay one of his colleagues wrote regarding speculative realism’s view of innate qualities of objects, but it is more likely to be about plagiarism by students, whatever fiction or non-fiction book he’s reading, the latest conference he went to, or the English-speaking abilities of Cairo taxi drivers. This can sometimes be overwhelming — say, when I open up my feed reader and find ten posts written while I was sleeping — but I’ve realized it is the right approach. Not only has he kept me informed about topics, ideas, books, conferences, controversies, and so on that I would otherwise not know about, but he also offers a window into his world. I’ve never met him, but I feel like I know Graham Harman.
+
+Contrast this with me. I haven’t posted an update in months, and the last one I did was formatted much like a short academic paper and took a good hour or two to write. I have about a half dozen drafts of posts that I’ve spent way too much time on — not writing, but thinking, second-guessing myself, googling to see if I’m original, and so on. They are long, but that’s not a inherent problem. Rather, they are filled with things that just don’t need to be in a blog post: no specific words or phrasings, but instead the awkward insecurities that permeate all formal academic writing at the beginning stages.
+
+Maybe it is part of being a grad student, where I feel afraid that I’ll accidentally offend someone or, more likely, just say something stupid. Maybe it is because my site is first and foremost an academic portfolio constructed with blogging software, a professional, polished, public space in which I can present a slightly more interactive CV. Maybe it is because I’ve been part of an pedagogic culture in which blogging is overwhelmingly just a digital form of the standard one-page essay summarizing and responding to the week’s course readings. And as I write that last sentence — which may be interpreted as a slight jab towards some of my favorite professors — I realize exactly what my problem is: I have to stop myself from obsessing too much, or else I’ll never actually blog.
+
+Thus comes the title of this post (which, by the way, is a riff on the amazing We Have Never Been Blogging , a Latourian blog which itself is a rift on the book We Have Never Been Modern). I haven’t been writing blog posts, I’ve been writing short essays about topics that are only worth the time and energy for blog post. That’s not to disparage the people who do publish academic essays with blogging software, it’s just a different thing. And having broken my new rule again with a good ten minutes of rewriting that last sentence, I’m just going to end this post now.
+
+So all this to say that I’m going to be blogging again, and with a new understanding of what that means. I don’t think I’m as interesting as Graham Harman and I don’t plan on being as prolific as him, but I do plan on easing up on the slack. For me, blogging is an immediate activity, something that you put out there when you think of something that you find interesting. I hope you do and that is the ultimate point of this, but not something that can be dwelled on.
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2011/01/trace-ethnography-following-coordination-through-documentary-practices/index.html b/_site/posts/2011/01/trace-ethnography-following-coordination-through-documentary-practices/index.html
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Trace Ethnography: Following Coordination through Documentary Practices - R. Stuart Geiger
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+ Trace Ethnography: Following Coordination through Documentary Practices
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+ January 07, 2011
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+ This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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+Abstract: We detail the methodology of ‘trace ethnography’, which combines the richness of participant-observation with the wealth of data in logs so as to reconstruct patterns and practices of users in distributed sociotechnical systems. Trace ethnography is a flexible, powerful technique that is able to capture many distributed phenomena that are otherwise difficult to study. Our approach integrates and extends a number of longstanding techniques across the social and computational sciences, and can be combined with other methods to provide rich descriptions of collaboration and organization.
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+Trace Ethnography: Following Coordination through Documentary Practices (PDF, 361KB)
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+Citation: Geiger, R.S., & Ribes, D. (2011). Trace Ethnography: Following Coordination Through Documentary Practices. In Proceedings of the 44th Annual Hawaii International Conference on Systems Sciences . Retrieved from http://www.stuartgeiger.com/trace-ethnography-hicss-geiger-ribes.pdf
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+ bots ,
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+ collaboration ,
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+ conference ,
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+ ethnography ,
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+ governance ,
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+ logs ,
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+ participant observation ,
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+ trace ethnography ,
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+ Academic Works ,
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+ Published Works
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+ Share on
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+ Facebook Google+ LinkedIn
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2011/02/structural-transformation-was-habermass-first-of-thirty-books/index.html b/_site/posts/2011/02/structural-transformation-was-habermass-first-of-thirty-books/index.html
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Structural Transformation was Habermas’s first of thirty books - R. Stuart Geiger
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+ Structural Transformation was Habermas’s first of thirty books
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+ February 26, 2011
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+ So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
+
+The problem is that most people only read his first book, The Structural Transformation of the Public Sphere , which was written in 1962, and then proceed to critique “the Habermasian public sphere.” I can’t tell you how many articles I’ve read which demand that we ‘move beyond’ Habermas or go ‘post-Habermasian’ and only cite Structural Transformation. It’s a great literary foil if you’re advancing your own concept of the public sphere, and the whole ‘new events require a re-evaluation of old theories’ is a mainstay of academia. As a crazy post-Latourian socio-technical ethnographer who grants agency to everything (literally, every single thing) except for social structures, it is weird that I’m defending him. But I’m also a huge proponent of keeping your intellectual allies close and your intellectual opponents closer.
+
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+ I love how all our social/cultural/economic/political theories of the state, legitimacy, revolution, and democracy are undergoing their most radical problematization since the fall of the Soviet Union, such that we don’t know how to name the events in the past month, thus we settle on something like “what’s going on.”
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+Problem one: We’re on the eve of the 50th anniversary of Structural Transformation
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+So there are two problems with equating the description of the public sphere Habermas gives in Structural Transformation with ‘the Habermasian public sphere’. First, Habermas — who is still not only still alive but writing, teaching, and lecturing — wrote twenty-nine books after he wrote Structural Transformation at the age of thirty-three. If by Habermasian we mean the ideas and theories of the public sphere found in that book, Habermas in the 21st century [note: great band name] is probably one of the most post-Habermasian theorists out there. He has expanded, refined, and further developed his theories of media, communication, politics, power, law, democracy, and, yes, the public sphere in a myriad of books and articles. Now, if you want a recommendation, I personally think that Between Facts and Norms (1992 in German, 1996 in English) is an excellent synthesis and refinement of his work in the 70s and 80s. I think section 8.3 contains the best and most concise depiction of how Habermas himself conceptualizes the public sphere, and it looks like someone has all of chapter 8 up . Again, I don’t defend it, but let’s just say that it comes a long way.
+
+To ignore these later works is just intellectually lazy, and for those of us perfectionist academics who endlessly struggle with getting the argument right (i.e. all of us), the only way we manage to push it out the door is to tell ourselves that we’ll always have the ability to further refine our works in response to criticism. In fact, this is precisely how all of academia — or even all of culture, art, politics, you name it — progresses. I’m recalling my senior thesis, the very first work I published on Wikipedia: even though I still believe I got most of the facts right and that the argument remains coherent, I’ve realized that there were many issues and have a more sophisticated framing. And that was just five years ago. I can’t imagine how I’d react if it was still happening on the eve of 2055.
+
+Now, with regards to critics of Habermas, I do have to give credit to scholars like Nancy Fraser, who keeps up with his more recent works and repeatedly shows how, for example, how his analysis of gender is still inadequate as he reframes the concept. But this is only the case with dedicated readers of Habermas, and it’s a lot easier to repeat the claim that ‘Habermas’s conception of the public sphere (Habermas 1962) subordinates women (Fraser 1990)’ without skimming more than the first few pages of either citation. However, as Fraser and others understand quite well, swap that 1962 citation for 1981 or 1985, and it is a radically different argument, which I’ll get to below. (But already, I should note that we’re twenty years in the past with a statement like that, and both Habermas and his Anglophone critics have undergone a very fascinating, dare I say dialectical, co-evolution over the past 20 years).
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+Problem two: There is no theory of the public sphere in Structural Transformation
+
+The second problem is worse, because it involves what I see as a misreading of his famous 1962 book, which, despite my last argument, I still believe stands coherent (even with significant issues) after nearly 50 years. The full title is The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society , and many people don’t really acknowledge that subtitle. In my reading, Habermas doesn’t set out to define what he thinks the public sphere is and ought to be, as if he were constructing what many have called ‘his’ concept, theory, or ontology of the public sphere. In the tradition of critical theory since Hegel — and in stark opposition to the tradition of philosophy since Aristotle — he seeks to understand how bourgeois society thinks of itself.
+
+And as he rightly identifies, a certain kind of idea of the public sphere became a fundamental category of bourgeois society starting in the 18th century, in the sense that society couldn’t think of itself as not having a relation to it. A side note: in this critical tradition, such a move is necessary with philosophy of society and impossible with, say, philosophy of action or perception because society is entirely self-constituted by its understanding of itself. The critical move then comes from holding up a mirror to society and seeing if this concept of the public sphere, which is conceptualized and instantiated in certain ways, lives up to what we claim it does. He doesn’t do that in Structural Transformation (it was his first book, after all), which is why I think he gets a lot of undeserved criticism.
+
+Now, Habermas and his translators definitely didn’t do a good enough job expressing this intention, but it continually frustrates me to see critiques that “Habermas’s public sphere” is a bourgeois fiction which never truly realized its ideals of universality, systematically excluding along lines of gender, race, class, status, and more. Now, I think that all the accounts of such exclusion which have emerged are necessary, because Habermas does not devote that much time to such issues, and does not give accounts of various ‘counter-publics’ which we now know emerged in opposition to the exclusive salons and coffeehouses. But this is not the goal of Structural Transformation , which is an account of how bourgeois society came to see and legitimize itself through the concept of the public sphere, which he repeatedly describes as a fiction.
+
+The concept of the public sphere described in that book, even in its ‘ideal’ formations, is not one that Habermas himself necessarily advocates. His fault is perhaps in taking society at its word, in effect arguing something along the lines of: this is how you think of yourself, and let us see if you even live up to that. Again, in the tradition of critical theory, the point is precisely to not come up with some universal, neutral, objective standard and then see if society measures up to it; it is to unravel the internal contradictions within society. But people like grand, unified theories and system builders from Kant to Castells are popular for a reason, and he has become one of them with his later work. Now, Fraser and others rightly call him out on this, and their critiques are explicitly focused on whether he does jettison the bourgeois concept of the public sphere when he starts developing his own conception.
+
+Habermas’s fault is perhaps not understanding the massive impact his first book would have, and how bourgeois society, woefully lacking a solid concept of the public sphere, would come to take its fictional depiction of itself as a theory of itself. With this in mind, it makes sense how someone trained in the critical tradition like Habermas could become someone who created an entire theoretical system that he then uses to externally understand society. The way I see it, he inadvertently tapped into a vacuum with the concept of the public sphere, and has since had to serve two audiences, critical/cultural theorists and social/political scientists. I have my own critiques of both Structural Transformation and his later works, and again, really can’t believe I’m defending Habermas of all people, but you’ve got to get your target right.
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+ critical theory ,
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+ democracy ,
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+ gender ,
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+ Habermas ,
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+ Habermasian ,
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+ philosophy ,
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+ political theories ,
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+ social structures
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+ Blog Posts
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2011/03/helvetica-a-documentary-a-history-an-anthropology/index.html b/_site/posts/2011/03/helvetica-a-documentary-a-history-an-anthropology/index.html
new file mode 100644
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+++ b/_site/posts/2011/03/helvetica-a-documentary-a-history-an-anthropology/index.html
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Helvetica: A Documentary, A History, An Anthropology - R. Stuart Geiger
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+ Helvetica: A Documentary, A History, An Anthropology
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+ March 10, 2011
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+ Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
+
+
+
+While I was watching the film, I initially had to stop myself from being disappointed with the film for not being a proper academic book on the rise of the world’s most popular font. The film, which is extraordinarily well-made, seems to present itself as two things. First — and it does this so amazingly that you’ll see the world differently — it gives us a glimpse into the sheer pervasiveness of Helvetica, which is done by breaking up the segments of the documentary with clips of the font used in incredibly diverse situations. Second, the meat of the film is a story of the font in modern, post-modern, and contemporary Western culture, which goes from the historical moment in modernist design in which it first emerged in the ’50s, its creation and instant explosion in the ’60s and early ’70s, the post-modern reactions against it in the late ’70s and ’80s, its rebirth as a standard computer font in the ’90s, and then to the present day.
+
+It does this entirely through interviews with typographers and graphic designers, which is main the problem I had with it: the stories about the rise, fall, and rebirth of Helvetica are quite mystical, even bordering on the mythic. There are serious holes in the factual record, especially with regards to the incredible, unexplainable rise of the font’s popularity. The story told in Helvetica is largely a timeline of conquests, taking on an air of inevitability that pervades most narratives of technology. In one of my favorite segments, a young designer ruminates about what it must have been like to be a young corporate imaging consultant at an ambitious design firm in the 1960’s. He imagines himself as a client meeting in which he places the classic 1950’s corporate letterhead of “The United Industrial Widget Corporation” — awash in all its royal imagery, intricate logos, and scripted lettering — next to a single sheet of paper that says, in Helvetica, “WidgeCo.” That sentiment perfectly captures the belief expressed by many of the interviewees: that Helvetica was the most perfect font produced at the most opportune time, the ultimate final expression of modernist aesthetics, unleashed on an unsuspecting world that was itching to shrug off the lingering Victorian era but didn’t even know it. Once introduced, Helvetica spread like wildfire, because when placed next to everything else, there was simply no comparison.
+
+It is a story like this that sounds warning alarms in my head, because these kinds of explanations are given for everything — especially technology — and actually explain nothing. Almost every interviewee says Helvetica was simply the perfect font at the perfect time, and nothing can be done to ‘improve’ it further; so to progress in typography, designers had to first undermine the cultural-aesthetic space Helvetica came to dominate and define. Even its harshest critics admire how terribly modern, how ruthlessly efficient, and how perfectly emblematic of corporatism it is. Because of this, the film fails to be a history of Helvetica, which is why I initially thought I had to just appreciate the film for taking the effort and entertaining me. As I kept thinking about the film’s missed potential and how patently mystical the rise of Helvetica was portrayed, I pulled out a couple classic accounts of myths as genres to see how many qualities of myth this prosaic narrative masquerading as explanatory history actually fell back on. Never-ending battle between eternal opposing forces of order (modernism) and chaos (post-modernism)? Check. Primordial time before our world was settled? Check. Told by elders and leaders? Obviously, the film is nothing but this. Major characters played by non-humans (be they Gods, spirits, geographies, technologies, or so on), who progress through humans playing archetypal, genericized minor characters? Double check, the humans involved in the creation of the font appear as sterile Swiss stereotypes, then are forgotten as the major actors become the massive graphic design firms and then major corporations who first adopt the font. And same with major players in the anti-Helvetica movements, who present themselves in cultural stereotypes and then minimize their own roles as they tell of their own conquests.
+
+But then I realized that critiquing what I thought was a historical argument revealed Helvetica as something much more impressive: an anthropological window into the design community, and how they see the world’s most popular typeface. In looking through articles about myths, I pulled out one of Malinkowski’s articles on [Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
+
+
+
+While I was watching the film, I initially had to stop myself from being disappointed with the film for not being a proper academic book on the rise of the world’s most popular font. The film, which is extraordinarily well-made, seems to present itself as two things. First — and it does this so amazingly that you’ll see the world differently — it gives us a glimpse into the sheer pervasiveness of Helvetica, which is done by breaking up the segments of the documentary with clips of the font used in incredibly diverse situations. Second, the meat of the film is a story of the font in modern, post-modern, and contemporary Western culture, which goes from the historical moment in modernist design in which it first emerged in the ’50s, its creation and instant explosion in the ’60s and early ’70s, the post-modern reactions against it in the late ’70s and ’80s, its rebirth as a standard computer font in the ’90s, and then to the present day.
+
+It does this entirely through interviews with typographers and graphic designers, which is main the problem I had with it: the stories about the rise, fall, and rebirth of Helvetica are quite mystical, even bordering on the mythic. There are serious holes in the factual record, especially with regards to the incredible, unexplainable rise of the font’s popularity. The story told in Helvetica is largely a timeline of conquests, taking on an air of inevitability that pervades most narratives of technology. In one of my favorite segments, a young designer ruminates about what it must have been like to be a young corporate imaging consultant at an ambitious design firm in the 1960’s. He imagines himself as a client meeting in which he places the classic 1950’s corporate letterhead of “The United Industrial Widget Corporation” — awash in all its royal imagery, intricate logos, and scripted lettering — next to a single sheet of paper that says, in Helvetica, “WidgeCo.” That sentiment perfectly captures the belief expressed by many of the interviewees: that Helvetica was the most perfect font produced at the most opportune time, the ultimate final expression of modernist aesthetics, unleashed on an unsuspecting world that was itching to shrug off the lingering Victorian era but didn’t even know it. Once introduced, Helvetica spread like wildfire, because when placed next to everything else, there was simply no comparison.
+
+It is a story like this that sounds warning alarms in my head, because these kinds of explanations are given for everything — especially technology — and actually explain nothing. Almost every interviewee says Helvetica was simply the perfect font at the perfect time, and nothing can be done to ‘improve’ it further; so to progress in typography, designers had to first undermine the cultural-aesthetic space Helvetica came to dominate and define. Even its harshest critics admire how terribly modern, how ruthlessly efficient, and how perfectly emblematic of corporatism it is. Because of this, the film fails to be a history of Helvetica, which is why I initially thought I had to just appreciate the film for taking the effort and entertaining me. As I kept thinking about the film’s missed potential and how patently mystical the rise of Helvetica was portrayed, I pulled out a couple classic accounts of myths as genres to see how many qualities of myth this prosaic narrative masquerading as explanatory history actually fell back on. Never-ending battle between eternal opposing forces of order (modernism) and chaos (post-modernism)? Check. Primordial time before our world was settled? Check. Told by elders and leaders? Obviously, the film is nothing but this. Major characters played by non-humans (be they Gods, spirits, geographies, technologies, or so on), who progress through humans playing archetypal, genericized minor characters? Double check, the humans involved in the creation of the font appear as sterile Swiss stereotypes, then are forgotten as the major actors become the massive graphic design firms and then major corporations who first adopt the font. And same with major players in the anti-Helvetica movements, who present themselves in cultural stereotypes and then minimize their own roles as they tell of their own conquests.
+
+But then I realized that critiquing what I thought was a historical argument revealed Helvetica as something much more impressive: an anthropological window into the design community, and how they see the world’s most popular typeface. In looking through articles about myths, I pulled out one of Malinkowski’s articles on](http://scholar.google.com/scholar?cluster=12447568397797038821) and was surprised how well it applies to the story that Helvetica tells. In this article, he does not put forth a set of standard qualities of myths, but instead talks about the role of myth in both ‘primitive’ and contemporary societies. What he most famously does is critique the etiological (or explanatory) conception of myths as exaggerated, false, incomplete, or symbolic history, which is how I had been thinking of Helvetica . Instead of thinking of them as perversions of true accounts, Malinkowski notes that while myths do seem to tell a kind of chronological account and explain why things are the way they are, they don’t actually discuss anything that needs explanation. Instead, they serve a much different function in society: socialization, giving form to our current world instead of revealing the contingencies of the past. So the questions that the #1 and #2 myths of all time — the creation of the land and sea or of the two sexes — answer are less about the particularities of how we came to be and more about how we ought to be. They establish boundaries between social groups, the sexes, nature/culture, and give justification for ritual practices of all kinds.
+
+With this in mind, I began to see Helvetica as less of a documentary of the font itself and more of a story of the contemporary graphic design community, which happens to hold Helvetica as a supremely sacred object. As designers say over and over again, there is nothing that can be changed about Helvetica: its supporters say there is nothing that can be improved, and even those that violently critique it do so by decrying it as the ultimate logical conclusion of a half-century of modernist aesthetic. As one interviewee says, to go against it, people had to literally go back to the drawing board and think of an entirely new way of placing type on a page, or even the very idea of standard, uniform fonts. As revealed through the film Helvetica , designers live in a world situated between order and chaos, a world in which both Helvetica and a child’s scribblings are both a priori rational choices when starting a project. The film tells us the origin myth that keeps the boundary between these two eternal forces steady.
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+ ethnography ,
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+ Blog Posts
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+ Share on
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2011/03/the-lives-of-bots/index.html b/_site/posts/2011/03/the-lives-of-bots/index.html
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The Lives of Bots - R. Stuart Geiger
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+ The Lives of Bots
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+ March 05, 2011
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+ 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.
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+The Lives of Bots [PDF, 910KB]
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+ Published Works
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2011/06/closed-source-papers-on-open-source-communities-a-problem-and-a-partial-solution/index.html b/_site/posts/2011/06/closed-source-papers-on-open-source-communities-a-problem-and-a-partial-solution/index.html
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Closed-source papers on open source communities: a problem and a partial solution - R. Stuart Geiger
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+ In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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+Freely-accessible or freely-licensed?
+
+There are actually two issues here, the first being that members of these communities want access to research about themselves without having to pay the average $20-$30 an article. While important, this also overshadows a more fundamental concern: communities like Wikipedia, Apache, Creative Commons, and OLPC were founded on the idea of providing free and open software, hardware, or educational content to the world. The Wikimedia Foundation’s mission statement is “to empower and engage people around the world to collect and develop educational content under a free license or in the public domain.” That is pretty clear-cut, and those of us with obligations to both our own academic community and the Wikipedia community are having more and more problems with negotiating those competing tensions.
+
+In a sense, this is related to how the major ethical dilemma with 19th and early 20th century anthropologists wasn’t about giving ‘their natives’ a copy of their manuscripts. Rather, it was that most anthropologists were participating in systems of colonialism, which were in direct opposition to the interests of the people they studied. Now, I am in no way arguing that the same kind of power relation exists between academics who study Wikipedians and the Wikipedian community, or that the issue open educational sources is on the same ethical level as colonialism. As an aside, contemporary anthropologists have documented this shift from ‘studying down’ to ‘studying up’, although I would say that most academics who research open communities like Wikipedia are now ‘studying across’ — but that interesting subject is for another blog post. But I bring it up because unlike with the Trobriand Islanders, the communities that we study are now beginning to articulate their concerns with how we perform and publish our research, and it is something that we need to listen to.
+
+So to return to the core issue at hand: why is the Wikipedian community (and the Wikimedia Foundation) supporting research that will be copyrighted and bound up in publications which further support an intellectual property regime they clearly stand against? And what does it mean for us as academic researchers to give back to the communities we study? It obviously goes beyond being willing to send a copy of a PDF to an interested Wikipedian over e-mail, or even hosting a freely-accessible copy of our copyrighted PDFs on our websites (which many of us do, even when we’re not supposed to). For those of us studying Wikipedia, Creative Commons, Scratch, or a number of open content creation communities, it means releasing our research under a Creative Commons license , as this has become the standard for releasing everything other than code.
+
+Now, the moment I say this, all the academics breathe a heavy sigh, knowing that such a request is impossible, given the current academic system in which we are entrenched. Even the Journal of Computer Mediated Communication , one of the few top-tier open access journals in the social sciences, is copyrighted by the publisher. Some academic superstars like Lawrence Lessig have been able to get their books published from a university press while still being released under a CC license, but not all of us are Lawrence Lessig. Especially for graduate students and junior faculty, who are desperately trying to get their research published anywhere, when the paper finally gets accepted and that copyright assignment form comes in your inbox, the last thing you want to do is start a losing battle over CC-BY-SAing your paper. However, I do have to give a shoutout to Joseph Reagle, who spent a massive amount of effort getting MIT Press to let him publish his book on Wikipedia under a CC license (although with a number of restrictions), but it is unclear the extent to which this will continue in the future.
+
+A partial solution: freely-licensed figures, ‘used with permission’ in copyrighted research papers
+
+So now I finally get to the solution that this blog post was supposed to be entirely about. We academics who study open content communities have an obligation to release our research under free licenses. This does not mean that we have to release our research papers under CC-BY-SA , which is all but impossible for most of us. What it means is that we must release our findings, results, and conclusions under such licenses, and thanks to how copyright works, we can do this through the existing system. Conclusions and abstracts are easy: we just re-write them. We should actually be in the habit of re-writing our densely-worded abstracts and conclusions under a more succinct and human-readable for the communities we study anyway.
+
+However, there is also a way to do this with figures, charts, and graphs. This idea came to me when I saw a copyrighted article in the ACM library (from the Association for Computing Machinery, where a significant amount of Wikipedia research is published) which used a photo someone else took “with permission.” This kind of thing happens regularly enough for the ACM to have a rather sane policy on it: “The author’s copyright transfer applies only to the work as a whole, and not to any embedded objects owned by third parties. An author who embeds an object, such as an art image that is copyrighted by a third party, must obtain that party’s permission to include the object, with the understanding that the entire work may be distributed as a unit in any medium.” I haven’t checked any other publication houses, but I’ve seen this kind of situation happen in so many different books and papers that it could provide a nice loophole in for most of academia.
+
+For most research on Wikipedia, the figures, charts, and graphs are the most interesting aspects of the research, and these can be released under a CC-BY or CC-BY-SA license, and then used with permission in an ACM article. The ACM’s main concern is that they need authors to assign copyright to them in order to make sure publication goes smoothly, and as long as the ‘original author’ of the image is completely fine with having the image in the work and published by the ACM, everyone is happy. I’m no lawyer, but I think this would work with releasing figures, charts, and graphs, even though the copyright policy only qualifies the legal phrase with an example of art images copyrighted by third parties. This doesn’t work as well with many forms of qualitative research, such as historical or interview-based research in which the goal is to elaborate on specific case studies. Still, figures and conceptual diagrams are also useful in those kinds of papers, and can be added to an alternative documentation of a research project, which is possibly co-extensive with but not identical to the research paper.
+
+I’ve actually been putting my charts and graphs up on Wikimedia Commons for quite some time (you can check them all out on my user gallery ), even before I realized that copyright was even an issue. These figures are present in my published papers, many of which are copyrighted by the ACM. Thankfully, it turns out that this is actually compatible copyright-wise, but this is only solid because I uploaded them to Commons before assigning copyright to the ACM. It is less clear if someone can retroactively release such images.
+
+But that issue aside, my graphs and charts can live in both worlds, serving members of both communities. For my quantitative research, these graphs contain my core findings about the rise of bots and assisted editing tools, for example. I have yet to document my previous research projects in a way that would be helpful to others. More on that in the section below, but I think that even just uploading figures to Commons is a good start. And it is incredibly painless, especially given that uploading to Commons is a lot easier now than it has been in the past.
+
+Research documentation on Meta-Wiki
+
+** Documentation of research projects could take place quite nicely in a new Research: namespace that some great people at the Wikimedia Foundation have provided to document planed, current, and past research projects on Meta-Wiki, the wiki that is used to coordinate many tasks which are common to all language versions of Wikipedia, as well as projects like Wikisource or Wiktonary. You can see a very rough example of one of these that I am working on with as part of my summer research fellowship with the Wikimedia Foundation: an incomplete but still interesting study of new users that fellow-Fellow Jonathan Morgan and I are doing.
+
+The documentation page is not written like an academic article, although it does give Wikipedians and researchers alike something that is arguably more important. It gives information necessary to replicate the study, for example, how we sampled for new users and what coding schema we used to track new user participation in community spaces. It also contains a few sentences about the motivation of the study, and a few sentences about each of the results. And critically, it contains the graphs which clearly indicate that since 2004, fewer users are participating in community spaces in their first thirty days of joining the project. If I wanted to write this up into an academic article (which I do plan to), I can do so in such a way that is both suitable for the ACM or another academic publisher, while keeping all the existing content on the documentation page freely-licensed.
+
+Now, to be on the safe side, it may be wise to release these graphs under a CC-BY license instead of a CC-BY-SA one, because the Share Alike requirement might require some other researcher to release an entire academic paper under a CC-BY-SA license if they use one of my CC-BY-SA figures. However, I do not think this is the case, because as I am the original copyright holder, I can choose to give permission to using images in my own academic papers. This is a common misconception with Share Alike and CC licenses in general — while I can never revoke my license once I make it, I am not bound by those terms in my own work, and can release the image under as many free and non-free licenses as I choose. For example, if it is entirely my own image that I license with CC-BY-SA, I do not have to release every work that builds on it under CC-BY-SA, just as I can license the work for commercial use even if I choose a CC license that prohibits commercial use.
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+Research isn’t a paper
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+In all, I think that many of the seemingly-intractable problems stem from the false assumption that research projects are entirely encapsulated in a series of papers, and so the demand to ‘freely license your research’ is heard as ‘freely license your papers’. However, academics already think of research projects as these long processes which spawn multiple papers, and so there is no reason why a research project could not also spawn a freely-licensed documentation space which does not prohibit the publishing of research papers. Certainly there are many aspects of research papers which would not be included, and there is a risk that these documentation spaces would be second-class reports which are always incomplete compared to the research paper. Though it is a bit patronizing to universally assume that community members don’t want that dense theoretical analysis of how distributed cognition flows in the actor-network, I think that a facts, figures, and abstracts version would suffice for most.
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+Given the current academic systems in which we are currently entrenched, I think that this is a good short-term solution, especially for graduate students and other junior scholars who do not have the political capital to change the way in which existing publication regimes operate. And who knows, perhaps by creating alternative, freely-licensed spaces for documenting research, these publications will recognize the need to make research, though not necessarily research papers, freely accessible and open to all.
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2012/08/the-ethnography-of-robots-interview-at-ethnography-matters/index.html b/_site/posts/2012/08/the-ethnography-of-robots-interview-at-ethnography-matters/index.html
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The ethnography of robots: interview at Ethnography Matters - R. Stuart Geiger
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+ The ethnography of robots: interview at Ethnography Matters
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+ August 14, 2012
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+ This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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+Heather Ford spoke with Stuart Geiger, PhD student at the UC Berkeley School of Information, about his emerging ideas about the ethnography of robots. “Not the ethnography of robotics (e.g. examining the humans who design, build, program, and otherwise interact with robots, which I and others have been doing),” wrote Geiger, “but the ways in which bots themselves relate to the world”. Geiger believes that constructing and relating an emic account of the non-human should be the ultimate challenge for ethnography but that he’s getting an absurd amount of pushback from it.” He explains why in this fascinating account of what it means to study the culture of robots.
+
+HF: So, what’s new, almost-Professor Geiger?
+
+SG: I just got back from the 4S conference — the annual meeting of the Society for the Social Study of Science — which is pretty much the longstanding home for not just science studies but also Science and Technology Studies. I was in this really interesting session featuring some really cool qualitative studies of robots, including two ethnographies of robotics. One of the presenters, Zara Mirmalek, was looking at the interactions between humans and robots within a modified framework from intercultural communication and workplace studies.
+
+I really enjoyed how she was examining robots as co-workers from different cultures, but it seems like most people in the room didn’t fully get it, thinking it was some kind of stretched metaphor. People kept giving her the same feedback that I’ve been given — isn’t there an easier way you can study the phenomena that interest you without attributing culture to robots themselves? But I saw where she was going and asked her about doing ethnographic studies of robot culture itself, instead of the culture of people who interact with robots — and it seemed like half the room gave a polite chuckle. Zara, however, told me that she loved the idea and we had a great chat afterwards about this.
+
+HF: What do you think people are upset about?
+
+SG: The more middle-of-the-road stances come from people who don’t personally have a strong reaction either way, but tell me that I’ll have to fight an uphill battle from angry humanists who I’ll talk about later. These people aren’t really against the idea, but they don’t really see the value added in ascribing culture to the non-humans. They tell me that there are better and more non-controversial ways of analyzing, say, distributed cognition in a heterogeneous network of humans and robots. It’s a response that I appreciate, because it would be futile to have to go through all of this work on an ethnography of robots if my analysis is otherwise identical to an ethnography of robotics. And then the most polite responses I get are people who tell me it is interesting, and then when I prod them further to ask them if they actually buy it, they tell me that they don’t *yet* think it can be done, but would like to see what I end up with.
+
+Some of the really negative responses I get involve a visceral reaction against attributing ‘culture’ to the realm of the non-human. I understand this — anthropology is, by definition, anthropocentric: it is concerned with the human condition, as it is constituted in various localities and peoples. This is the same fight we Latourians have with sociologists about the term “agency”: there is a very deeply-rooted assumption that humans have some innate, unique qualities that distinguish us from not only mere matter but other animals as well. When someone comes along and makes a very nuanced point about how objects have agency, the most immediate and natural response is first of all anthropomorphism, which is easy to rebut.
+
+But then comes a much more worthy ontological argument from people who really know their stuff: that when Latour ascribes agency to objects, he actually manages to do so by keeping the agency of humans and the agency of non-humans symmetrical. Against the standard, boring objection that he ascribes too many human characteristics to non-humans, what is really going on is that he accomplishes so much by taking away so many of those ‘uniquely human’ qualities from human agents. This is why Latour never goes inside of anyone’s head, why he rarely tries to give a psychological or cognitive account in the actor-networks he studies. (Read Latour’s review of “Cognition in the Wild” by Ed Hutchins for more on this, and you can see that he loves the idea that these seemingly human abilities like cognition are not pre-given but themselves an effect of a heterogeneous network of humans and non-humans.)
+
+Anyways, far from being an anthropomorphism, Latour’s ontology is flat, in which all entities have the same capacities. That is, they have the same a priori capabilities, but they are definitely not equal after socio-technical relations emerge and start operating. This all means that against the vulgar interpretations of ANT, objects don’t have intentionality or consciousness, because — and this is the really important point — neither do humans. Or, in another interpretation, perhaps humans do have intentionality or consciousness, but it makes no difference one way or another. A good actor-network theorist is able to take some existing system in which there are far too many explanations based on those uniquely human qualities and give an alternative account that relies instead on materials, technologies, infrastructures, documentation, and other modes of externalized practices. It is not to make the more futile argument that norms and consciousness and all those warm fuzzy humanisms don’t exist, but that they’re not necessary.
+
+Anyways, the same thing happens with me in my ethnography of robots, as I’m effectively taking life out of culture. You can see why both sociologists and anthropologists object to this, albeit for slightly different reasons. Sociologists will allow, for example, some analysis of the sociality of bees, while anthropologists will reject out of hand an ethnography of bees (which like robots/robotics, is different from an ethnography of bees-with-humans). But both seem opposed to attributing sociality or culture to a fundamentally non-living set of individuals. Or even calling non-living entities ‘individuals’ in the first place. And I won’t fall into the trap of saying that robots are living and then mapping human categories onto robot phenomena (e.g. consciousness = statefulness, cognition = code), even though it might seem to make things easier in the short-term. More on that later, but for now be content that all of these things are possible without robots having some advanced AI.
+
+Any ethnography of a non-human society would have to fight this same kind of battle that Latour fought over agency, if it didn’t wish to succumb to the very tempting but misguided prospect of simply importing and mapping existing ontological categories from sociology: e.g. norms in a robot society are found in protocols. This, by the way, would then be using ‘culture’ and indeed the entire ethnographic framework as one massively-stretched analogy, which isn’t the point. The argument is not so much that a robot society is very much ‘alive’ in the same way that human societies have, say, deviant individuals, fluid norms, fascinating rituals, internal contradictions, complicated power relations, and many more weirdly beautiful and complex aspects hidden just below the surface.
+
+Rather, the point of anthropology is typically to locate a people who are typically strange and foreign to us, and then relate the way in which those people live, showing not only how they are different from us but also how they are the same. In doing so, we learn not only about others, but also ourselves. So in that framework, I tend to agree with the critics who say that only way to give a vitalistic account of a robot society is by projecting too many human qualities onto the non-human. What is then left is a non-vitalistic ethnography: an account of a culture devoid of life. Like with Latour and agency, once we show that life is not a necessary criterion for this thing called culture, then the fun really begins — and you can see why lots of people would oppose this.
+
+HF: No friends for robot anthropology, then?
+
+SG: I do have some allies and kindred spirits, and I keep returning to this quote from Deleuze and Guattari’s A Thousand Plateaus on music: “Of course, as Messiaen says, music is not the privilege of human beings: the universe, the cosmos, is made of refrains … The question is more what is not musical in human beings, and what is already musical in nature. Moreover, what Messiaen discovered in music is the same thing ethnologists discovered in animals: human beings are hardly at an advantage, except in the means of overcoding, of making punctual systems.” Music is but one of many domains that is typically seen as inherently social and therefore uniquely human, and the anthropocentric perspective tends to reduce everything to how it functions in the human experiential frame. And on a side note, this is why I’m so excited by Ian Bogost’s upcoming book “Alien Phenomenology: Or What It’s Like To Be A Thing” — the title just says it all, doesn’t it?
+
+And before you start to think that I’m envisioning some sort of AI-based fantasy of the singularity in which robots start to replace all of us social humans — therefore locating the sociality of robot culture in its ability to stand in for humans — that’s definitely the exact opposite of where I’m going. Robots can be said to have their own culture precisely because they don’t need to copy our sociologisms in order to be social, although what they do in their own social realm may not easily map on to things we do in our social realm. This is probably what fascinates me most about this project. And it is precisely for this reason that we must absolutely resist the temptation to make cheap analogies between things that happen in robot culture and human culture, such as saying that protocols are just robot norms.
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2012/09/on-instagram-photos-of-pumpkin-spice-lattes-and-other-serious-things/index.html b/_site/posts/2012/09/on-instagram-photos-of-pumpkin-spice-lattes-and-other-serious-things/index.html
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An apologia for instagram photos of pumpkin spice lattes and other serious things - R. Stuart Geiger
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+ An apologia for instagram photos of pumpkin spice lattes and other serious things
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+ September 09, 2012
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+ 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?
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+This comment also got me thinking because it reminded me of an interaction I had at Media in Transition 6, the first major conference I attended as a presenter. The year’s theme was “storage and transmission,” and there were a lot of well-established scholars from a variety of fields talking about social media in terms of archives and memory practices. I remember one discussion where people were talking about how exciting it was see the widespread emergence of Facebook photo albums, arguing that youth who share photos on Facebook were engaging in the 21st century equivalent of scrapbooking – a once-common cultural practice which had been in serious decline. I raised my hand and made a comment I’m not sure was fully grasped: that as one of the youngest people in the room, my friends and I understood photo sharing not a form of archiving but a mode of communication. In other words, I take a photo of the MIT Media Lab and share it on Facebook primarily to tell my friends that I’m in Boston at a conference. Sure, there is archival value to this kind of activity, but that is an added benefit which we occasionally utilize – and always after the fact. We don’t take a picture to remember an event and then later remember that event. We take a picture to communicate an event, later remembering a strange hybrid of the event itself and all the interactions we had about the event. This is especially the case with something like Facebook’s timeline: instead of carefully assembling scrapbooks ourselves, we have delegated these memory practices to Facebook’s algorithms.
+
+Returning to instagram photos of pumpkin spice lattes, I admit that as a twentysomething techie-hipster in the Bay Area, I use not just Twitter, but instagram, Tumblr, and a variety of other social media platforms. I also enjoy pumpkin spice lattes, perhaps because they are delicious, but also because I really do take in all those little things that tell me that summer is ending and autumn will soon begin. We don’t have that much seasonal variation in the Bay Area, and coffee is a big deal here as it is everywhere – it is the world’s most popular drug. All this to say that the first advertisement for pumpkin spice lattes plastered on the side of a Starbucks is something I notice. And so I take photos of them, which I share with my friends and strangers. Some of them are in the Bay Area and have the same seasonal cues I do, while some are in completely different parts of the world, where frozen water falls from the sky and other crazy things like that. Together, we engage not so much in an act of collective sensemaking, but the sharing of a common experience: thanks to this and a hundred other little reminders, we know that winter is coming.
+
+I don’t do it because I think I’m contributing to some grand archive of humanity’s historical record. Not even close. In fact, if that is how I thought about most of my social media practices, I would be so anxious about choosing what to post and when that I wouldn’t make use of it at all. I know this because there was a time when I did think of my social media usage in such a way, and that is exactly what happened. Today, I am self-conscious enough to realize that there are people who would harshly judge me for the fact that I do come to know and understand the changing of the seasons – such a timeless and universal force of ‘nature’ that humanity is always subjected to – in part through a multi-national corporation’s advertising campaign. So, fearing context collapse, I don’t publish those same kinds of photos and have those same kinds of interactions in the same place as I publish my academic musings.
+
+Yet the important thing to realize is that in posting these instagram photos of pumpkin spice lattes, I am likely contributing to some grand archive of humanity’s historical record – or at least there are people who think I am, which is probably even more important for this argument. In fact, there are uncountably many digital artifacts on the Internet documenting the excitement leading up to everything from the McRib coming back to a new season of Mad Men premiering. These are the kinds of interactions which are being recorded and increasingly preserved at a startling rate, compared to what kinds of materials we have typically chosen to preserve. If we as a society preserve them not like members of previous generations individually preserved letters and memorabilia, but instead stored these interactions in massively-indexed digital archives, they will likely be an irresistible resource for future generations of historically-minded humanists and social scientists. Perhaps this is where the tension lies: it could be that many people don’t want the records we leave for posterity to be filled with what is certainly not a representative sample of our collective cultural experience. I somewhat agree with this sentiment, because I know that the people who post the most on these sites are probably some of the least representative of humanity.
+
+However, I must argue that if a future historian (or a contemporary social scientist or humanist) wants to seriously delve into what it is like for a certain segment of the population to be human and experience the world in 2012, they have to understand that they ought to be looking a lot of nearly-identical photos of Starbucks products. Not because pumpkin spice lattes themselves are such a culturally important phenomenon which reveal so much about the human condition – that’s completely the wrong way of looking at this. Rather, the activity of sharing nostalgia-filtered instagram photos of the first pumpkin spice latte of the year is one way in which some members of a globalized, corporate consumer culture collectively experience the changing of the seasons. If you’re not a part of a social group that engages in these kinds of practices, then you probably see the stray instagram photo that someone publishes to their Twitter stream as, well, something to be ridiculed. You also may think that someone who has let a multi-million dollar corporate advertising campaign overcode their experience of nature is also independently deserving of ridicule, which I also disagree with, but that’s another issue entirely.
+
+On a side note, this ‘photography as documentation versus experience’ issue may also be why instagram, with all its filters and frames, gets so much hate. If you’re a photographic realist and understand photo sharing as a way of documenting the present world for an other who is not present in time and/or space, then those silly filters and frames seriously invalidate a core assumption behind such a practice. However, if you instead understand photo sharing as a mode of communication in which we seek to not so much objectively document the external world for others as subjectively express our experience _with others, _then filters and frames are probably one of the most innovative ‘features’ added to the social activity that is photography since the caption.
+
+This is also where I disagree with the critiques of photography from theorists like Barthes and Sontag, or more accurately, I think their critiques are only specific to the kinds of photo sharing practices which were prevalent in their time. A photojournalist who waits for days to take an unrepresentative snapshot of a war zone is doing a completely different kind of ‘manipulation’ than someone who adds a washed-out filter to a smartphone photo of an empty street so that it more accurately conveys the dreariness they feel. Sure, I’ll be the first to admit that instagram filters are also so prevalent because they enforce an aesthetic field in which almost any photo – even those blurry, overexposed shots quickly taken in poor lighting with crappy smartphone cameras – can be made to look “good.” But that only strengthens my point: “serious” photographers who see instagram as a platform for collectively engaging in a centuries-old craft in which the world is captured onto a fixed medium don’t get that it is actually a platform for collectively engaging in a much older craft: conversation and storytelling. In fact, I see these critiques as essentially the same ones Plato had of writing and rhetoric: How dare you make it easier for people to competently relate their experiences in a way that has meaning to themselves and the people around them!?!
+
+Those who study youth and social networking practices should already know that this entire issue is one of context collapse, but it is a more expanded case than the standard media narrative about college students posting wild photos that their parents or potential employers can see. The issue is usually framed as stemming from the need to use the same platform to interact with multiple, overlapping, simultaneously-existing social worlds that hold different values about what is acceptable behavior and what is not. However, I think that both of these cases also arise from a much less-discussed disagreement regarding the way in which participation in social networking sites is understood: When I share a photo of a party I attend, am I objectively documenting an event that happened to me, recording what took place so that my social network – including those people who I later friend on Facebook – can go through my profile and see how I’ve always been a cool party-goer? Or am I sharing the photo to the people I currently interact with on Facebook, communicating that I was just at a fun party not as something that will stand on its own for all time, but instead something to serve as the basis for a conversation? Either way, I will have to deal with the standard context collapse issues about how I should act in a social space where people from different social worlds are watching me, but this distinction is something more than that.
+
+This issue about the profile as a performance of the self versus the profile as a by-product of interactions seems to be my main frustration with something like Facebook’s now-mandatory Timeline feature. Tensions over the rollout of Timeline, which aggregates your entire past on Facebook in an easy-to-read summary of your life, seem to be part of a larger trend that seeks to conflate these two understandings of what it means to engage in social activity online. And as a side note, it is interesting that Timeline conflates this distinction with code, as opposed to cultural critics who conflate this with discourse.
+
+Anyways, after a terrible context collapse incident as a freshman in college, I like to think that I’ve always been a savvy Facebook user, self-censoring when I’m interacting in a space that could in any way be public. Still, I just spent quite a long time trying to remove as much as I could from my Timeline, not because it contains anything that I would be seriously embarrassed about, but because it doesn’t represent who I am now in any way. The people who I was friends with in 2005 aren’t the same as the people who I’m friends with in 2012, the things that mattered to me aren’t the same, the photos of me look nothing like I do now, and so on.
+
+Especially because there weren’t that many ways of interacting as there are now, since 2005 I have understood and used my Facebook profile as a carefully-curated representation of myself, working hard to remove those little interactions about how awesome last night was after they served their immediate communicative purposes. However, that is getting harder and harder to do, which is why I move to other platforms – partially because their code is written in such a way that does not essentialize my interactions to form my profile, but also because the people who I communicate with share my same understanding of what it means to interact in such a space.
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+ discourse ,
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+ facebook ,
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+ instagram ,
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+ internet ,
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+ photography ,
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+ pumpkin spice lattes ,
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+ social media ,
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+ timeline
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+ Blog Posts
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2012/10/bots-and-cyborgs-wikipedias-immune-system/index.html b/_site/posts/2012/10/bots-and-cyborgs-wikipedias-immune-system/index.html
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Bots and Cyborgs: Wikipedia’s Immune System - R. Stuart Geiger
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+ Bots and Cyborgs: Wikipedia’s Immune System
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+ October 16, 2012
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+ My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
+
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+ Share on
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2013/08/about-a-bot-reflections-on-building-software-agents/index.html b/_site/posts/2013/08/about-a-bot-reflections-on-building-software-agents/index.html
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About a bot: reflections on building software agents - R. Stuart Geiger
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+ About a bot: reflections on building software agents
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+ August 12, 2013
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+ This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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+ Share on
+
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+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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+
This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2013/08/when-the-levee-breaks-without-bots-what-happens-to-wikipedias-quality-control-processes.html b/_site/posts/2013/08/when-the-levee-breaks-without-bots-what-happens-to-wikipedias-quality-control-processes.html
new file mode 100644
index 0000000000000..fcc72491a8a29
--- /dev/null
+++ b/_site/posts/2013/08/when-the-levee-breaks-without-bots-what-happens-to-wikipedias-quality-control-processes.html
@@ -0,0 +1,620 @@
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When the Levee Breaks: Without Bots, What Happens to Wikipedia’s Quality Control Processes? - R. Stuart Geiger
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+ When the Levee Breaks: Without Bots, What Happens to Wikipedia’s Quality Control Processes?
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+ August 16, 2013
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+
+
+ I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
+
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+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
+
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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diff --git a/_site/posts/2014/01/bots-bespoke-code-and-the-materiality-of-software-platforms/index.html b/_site/posts/2014/01/bots-bespoke-code-and-the-materiality-of-software-platforms/index.html
new file mode 100644
index 0000000000000..326f5ad03a98d
--- /dev/null
+++ b/_site/posts/2014/01/bots-bespoke-code-and-the-materiality-of-software-platforms/index.html
@@ -0,0 +1,636 @@
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Bots, bespoke code, and the materiality of software platforms - R. Stuart Geiger
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+ Bots, bespoke code, and the materiality of software platforms
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+ January 06, 2014
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+ This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
+
+Abstract: This article introduces and discusses the role of bespoke code in Wikipedia, which is code that runs alongside a platform or system, rather than being integrated into server-side codebases by individuals with privileged access to the server. Bespoke code complicates the common metaphors of platforms and sovereignty that we typically use to discuss the governance and regulation of software systems through code. Specifically, the work of automated software agents (bots) in the operation and administration of Wikipedia is examined, with a focus on the materiality of code. As bots extend and modify the functionality of sites like Wikipedia, but must be continuously operated on computers that are independent from the servers hosting the site, they involve alternative relations of power and code. Instead of taking for granted the pre-existing stability of Wikipedia as a platform, bots and other bespoke code require that we examine not only the software code itself, but also the concrete, historically contingent material conditions under which this code is run. To this end, this article weaves a series of autobiographical vignettes about the author’s experiences as a bot developer alongside more traditional academic discourse.
+
+Official version at Information, Communication, and Society
+
+Author’s post-print, free download [PDF, 382kb]
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+ Share on
+
+
+
+
+ Facebook Google+ LinkedIn
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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+
I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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diff --git a/_site/posts/2014/05/robots-txt/index.html b/_site/posts/2014/05/robots-txt/index.html
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A dynamically-generated robots.txt: will search engine bots recognize themselves? - R. Stuart Geiger
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+ In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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+What is a robots.txt file? Most websites have one of these very simple file called “robots.txt” on the main directory of their server. The robots.txt file has been around for almost two decades, and it is now a standardized way of communicating what pages search engine bots (or crawlers) should and should not visit. Crawlers are supposed to request and download a robots.txt file from any website they visit, and then obey the directives mentioned in such a file. Of course, there is nothing which prevents a crawler from still crawling pages which are forbidden in a robots.txt file, but most major search engine bots behave themselves.
+
+In many ways, robots.txt files stand out as a legacy from a much earlier time. When was the last time you wrote something for public distribution in a .txt file, anyway? In an age of server-side scripting and content management systems, robots.txt is also one the few public-facing files a systems administrator will actually edit and maintain by hand, manually adding and removing entries in a text editor. A robots.txt file has no changelog in it, but its revision history would be a partial chronicle of a systems administrator’s interactions with how their website is represented by various search engines. You can specify different directives for different bots by specifying a user agent, and well-behaved bots are supposed to look for their own user agents in a robots.txt file and follow the instructions left for them. As for my own, I’m sad to report that I simply let all bots through wherever they roam, as I use a sitemap.tar.gz file which a WordPress plugin generates for me on a regular basis and submits to the major search engines. So my robots.txt file just looks like this:
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+User-agent: *
+ Allow: /An interesting thing about contemporary web servers is that file formats no longer really matter as much as they used to. In fact, files don’t even have to exist as we they are typically represented in URLs. When your browser requests the page http://stuartgeiger.com/wordpress/2014/05/robots-txt, there is a directory called “wordpress” on my server, but everything after that is a fiction. There is no directory called 2014, no a subdirectory called 05, and no file called robots-txt that existed on the server before or after you downloaded it. Rather, when WordPress receives a request to download this non-existent file, it intercepts it and interprets it as a request to dynamically generate a new HTML page on the fly. WordPress queries a database for the content of the post, inserts that into a theme, and then has the server send you that HTML page — with linked images, stylesheets, and Javascript files, which often do actually exist as files on a server. The server probably stores the dynamically-generated HTML page in its memory, and sometimes there is caching to pre-generate these pages to make things faster, but other than that, the only time an HTML file of this page ever exists in any persistent form is if you save it to your hard drive.
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+Yet robots.txt lives on, doing its job well. It doesn’t need any fancy server-side scripting; it does just fine on its own. Still, I kept thinking about what it would be like to have a script dynamically generate a robots.txt file on the fly whenever it is requested. Given that the only time a robots.txt file is usually downloaded is when an automated software agent requests it, there is something strangely poetic about an algorithmically-generated robots.txt file. It is something that would, for the most part, only ever really exist in the fleeting interaction between two automated routines. So of course I had to build one.
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+The code required to implement this is trivial. First, I needed to modify how my web server interprets requests, so that whenever a request was made to robots.txt, the server would execute a script called robots.php and send the client the output as robots.txt. Modify the .htaccess file to add:
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+RewriteEngine On
+RewriteBase /
+RewriteRule ^robots.txt$ /robots.php Next, the PHP script itself:
+
+<?php
+header('Content-Type:text/plain');
+echo "User-agent: *" . "\r\n";
+echo "Allow: /" . "\r\n";
+?>
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+
+Then I realized that this was all a little impersonal, and I could do better since I’m scripting. With PHP, I can easily query the user-agent of the client which is requesting the file, the identifier it sends to the web server. Normally, user agents define the browser that is requesting the page, but bots are supposed to have an identifiable user-agent like “Googlebot” or “Twitterbot” so that you can know them when they come to visit. Instead of granting access to every user agent with the asterisk, I made it so that the user agent of the requesting client is the only one that is directed to have full access.
+
+<?php
+header('Content-Type:text/plain');
+echo "User-agent:" . $_SERVER['HTTP_USER_AGENT'] . "\r\n";
+echo "Allow: /" . "\r\n";
+?>
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+After making sure this worked, I realized that I needed to go out there a little more. If the bots didn’t recognize themselves, then by default, they would still be allowed to crawl the site anyway. robots.txt works on a principle of allow by default. So I needed to add a few more lines which made it so that the robots.txt file the bot downloaded would direct all other bots to not crawl the site, but give full reign to bots with the user agent it sent the server.
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+<?php
+ header('Content-Type:text/plain');
+ echo "User-agent: *" . "\r\n";
+ echo "Disallow: /" . "\r\n";
+ echo "User-agent:" . $_SERVER['HTTP_USER_AGENT'] . "\r\n";
+ echo "Allow: /" . "\r\n";
+ ?>
+
+This is what you get if you download it in Chrome:
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+User-agent: *
+Disallow: /
+User-agent: Mozilla/5.0 (Windows NT 6.3; WOW64) AppleWebKit/537.36 (KHTML, like Gecko) Chrome/34.0.1847.131 Safari/537.36
+Allow: /
+
+The restrictive version is now live, up at http://www.stuartgeiger.com/robots.txt . I’ve also put it up on github , because apparently that’s what cool kids do. I’m looking forward to seeing what will happen. Google’s webmaster tools will notify me if its crawlers can’t index my site, for whatever reason, and I’m curious if Google’s bots will identify themselves to my servers in a way that they will recognize.
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+ Share on
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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.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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diff --git a/_site/posts/2015/01/register-to-the-trace-ethnography-workshop-at-the-2015-iconference/index.html b/_site/posts/2015/01/register-to-the-trace-ethnography-workshop-at-the-2015-iconference/index.html
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Come to the Trace Ethnography workshop at the 2015 iConference! - R. Stuart Geiger
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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.
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Date: March 24th 2015, 9:00-a.m.-5:00 p.m.
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Location: iConference venue, Newport Beach Marriott Hotel & Spa, Newport Beach, CA
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Deadline to register through this form : Feb 1st, 2015. Note: you will also have to register through the official iConference website as well.
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Notification: Feb 15th, 2015
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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.
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diff --git a/_site/posts/2016/03/trace-ethnography-a-retrospective.html b/_site/posts/2016/03/trace-ethnography-a-retrospective.html
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Trace Ethnography: A Retrospective - R. Stuart Geiger
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+ Trace Ethnography: A Retrospective
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+ March 28, 2016
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+ This is a cross-post of a post I wrote for Ethnography Matters, in their “The Person in the (Big) Data” series
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+When I was an M.A. student back in 2009, I was trying to explain various things about how Wikipedia worked to my then-advisor David Ribes. I had been ethnographically studying the cultures of collaboration in the encyclopedia project, and I had gotten to the point where I could look through the metadata documenting changes to Wikipedia and know quite a bit about the context of whatever activity was taking place. I was able to do this because_Wikipedians_ do this: they leave publicly accessible trace data in particular ways, in order to make their actions and intentions visible to other Wikipedians. However, this was practically illegible to David, who had not done this kind of participant-observation in Wikipedia and had therefore not gained this kind of socio-technical competency.
+
+For example, if I added “” to the top an article, a big red notice would be automatically added to the page, saying that the page has been nominated for “speedy deletion .” Tagging the article in this way would also put it into various information flows where Wikipedia administrators would review it. If any of Wikipedia’s administrators agreed that the article met speedy deletion criteria A7, then they would be empowered to unilaterally delete it without further discussion. If I was not the article’s creator, I could remove the trace from the article to take it out of the speedy deletion process, which means the person who nominated it for deletion would have to go through the standard deletion process. However, if I was the article’s creator, it would not be proper for me to remove that tag — and if I did, others would find out and put it back. If someone added the “” trace to an article I created, I could add “” below it in order to inhibit this process a bit — although a hangon is a just a request, it does not prevent an administrator from deleting the article.
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+ Wikipedians at an in-person edit-a-thon (the Women’s History Month edit-a-thon in 2012). However, most of the time, Wikipedians don’t get to do their work sitting right next to each other, which is why they rely extensively on trace data to coordinate render their activities accountable to each other. Photo by Matthew Roth, CC-BY-SA 3.0
+
+
I knew all of this both because Wikipedians told me and because this was something I experienced again and again as a participant observer. Wikipedians had documented this documentary practice in many different places on Wikipedia’s meta pages. I had first-hand experience with these trace data, first on the receiving end with one of my own articles. Then later, I became someone who nominated others’ articles for deletion. When I was learning how to participate in the project as a Wikipedian (which I now consider myself to be), I started to use these kinds of trace data practices and conventions to signify my own actions and intentions to others. This made things far easier for me as a Wikipedian, in the same way that learning my university’s arcane budgeting and human resource codes helps me navigate that bureaucracy far easier.
+
+This “trace ethnography” emerged out of a realization that people in mediated communities and organizations increasingly rely on these kinds of techniques to render their own activities and intentions legible to each other. I should note that this was not my and David’s original insight — it is one that can can be found across the fields of history, communication studies, micro-sociology, ethnomethodology, organizational studies, science and technology studies, computer-supported cooperative work, and more. As we say in the paper, we merely “assemble their various solutions” to the problem of how to qualitatively study interaction at scale and at a distance. There are jargons, conventions, and grammars learned as a condition of membership in any group, and people learn how to interact with others by learning these techniques.
+
+The affordances of mediated platforms are increasingly being used by participants themselves to manage collaboration and context at massive scales and asynchronous latencies. Part of the trace ethnography approach involves coming to understand why these kinds of systems were developed in the way that they were. For me and Wikipedia’s deletion process, it went from being strange and obtuse to something that I expected and anticipated. I got frustrated when newcomers didn’t have the proper literacy to communicate their intentions in a way that I and other Wikipedians would understand. I am now at the point where I can even morally defend this trace-based process as Wikipedians do. I can list reason after reason why this particular process ought to unfold in the way that it does, independent of my own views on this process. I understand the values that are embedded in and assumed by this process, and they cohere with other values I have found among Wikipedians. And I’ve also met Wikipedians who are massive critics of this process and think that we should be using a far different way to deal with inappropriate articles. I’ve even helped redesign it a bit.
+
+Trace ethnography is based in the realization that these practices around metadata are learned literacies and constitute a crucial part of what it means to participate in many communities and organizations. It turns our attention to an ethnographic understanding of these practices as they make sense for the people who rely on them. In this approach, reading through log data can be seen as a form of participation, not just observation — if and only if this is how members themselves spend their time. However, it is crucial that this approach is distinguished from more passive forms of ethnography (such as “lurker ethnography”), as trace ethnography involves an ethnographer’s socialization into a group prior to the ability to decode and interpret trace data. If trace data is simply being automatically generated without it being integrated into people’s practices of participation, if people in a community don’t regularly rely on following traces in their everyday practices, then the “ethnography” label is likely not appropriate.
+
+Looking at all kinds of online communities and mediated organizations, Wikipedia’s deletion process might appear to be the most arcane and out-of-the-ordinary. However, modes of participation are increasingly linked to the encoding and decoding of trace data, whether that is a global scientific collaboration, an open source software project, a guild of role playing gamers, an activist network, a news organization, a governmental agency, and so on. Computer programmers frequently rely on GitHub to collaborate, and they have their own ways of using things like issues, commit comments, and pull requests to interact with each other. Without being on GitHub, it’s hard for an ethnographer who studies software development to be a fully-immersed participant-observer, because they would be missing a substantial amount of activity — even if they are constantly in the same room as the programmers.
+
+More about trace ethnography
+
+If you want to read more about “trace ethnography,” we first used this term in “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal ,” which I co-authored with my then-advisor David Ribes in the proceedings of the CSCW 2010 conference. We then wrote a followup paper in the proceedings of HICSS 2011 to give a more general introduction to this method, in which we ‘inverted’ the CSCW 2011 paper, explaining more of the methods we used. We also held a workshop at the 2015 iConference with Amelia Acker and Matt Burton — the details of that workshop (and the collaborative notes) can be found athttp://trace-ethnography.github.io .
+
+Some examples of projects employing this method:
+
+Ford, H. and Geiger, R.S. “Writing up rather than writing down: Becoming Wikipedia literate.” Proceedings of the Eighth Annual International Symposium on Wikis and Open Collaboration . ACM, 2012. http://www.stuartgeiger.com/writing-up-wikisym.pdf
+
+Ribes, D., Jackson, S., Geiger, R.S., Burton, M., & Finholt, T. (2013). Artifacts that organize: Delegation in the distributed organization. Information and Organization , 23 (1), 1-14. http://www.stuartgeiger.com/artifacts-that-organize.pdf
+
+Mugar, G., Østerlund, C., Hassman, K. D., Crowston, K., & Jackson, C. B. (2014). Planet hunters and seafloor explorers: legitimate peripheral participation through practice proxies in online citizen science. In_Proceedings of the 17th ACM conference on Computer supported cooperative work & social computing_ (pp. 109-119). ACM. http://dl.acm.org/citation.cfm?id=2531721
+
+Howison, J., & Crowston, K. (2014). Collaboration Through Open Superposition: A Theory of the Open Source Way. Mis Quarterly , 38 (1), 29-50. http://aisel.aisnet.org/cgi/viewcontent.cgi?article=3156&context=misq
+
+Burton, M. (2015). Blogs as Infrastructure for Scholarly Communication. Doctoral Dissertation, University of Michigan.http://deepblue.lib.umich.edu/bitstream/handle/2027.42/111592/mcburton_1.pdf
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You May Also Enjoy
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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diff --git a/_site/sample-page/index.html b/_site/sample-page/index.html
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Sample Page - R. Stuart Geiger
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+ This is an example page. It’s different from a blog post because it will stay in one place and will show up in your site navigation (in most themes). Most people start with an About page that introduces them to potential site visitors. It might say something like this:
+
+
+ Hi there! I’m a bike messenger by day, aspiring actor by night, and this is my website. I live in Los Angeles, have a great dog named Jack, and I like pi’a coladas. (And gettin’ caught in the rain.)
+
+
+…or something like this:
+
+
+ The XYZ Doohickey Company was founded in 1971, and has been providing quality doohickeys to the public ever since. Located in Gotham City, XYZ employs over 2,000 people and does all kinds of awesome things for the Gotham community.
+
+
+You should probably delete this page and create new pages for your content. Have fun!
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diff --git a/_site/sitemap.xml b/_site/sitemap.xml
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index 0000000000000..15bd8496e31b6
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+http://stuartgeiger.com/posts/2014/05/robots-txt/
+2014-05-13T18:37:02-07:00
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+http://stuartgeiger.com/posts/2014/01/bots-bespoke-code-and-the-materiality-of-software-platforms/
+2014-01-06T13:22:54-08:00
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+http://stuartgeiger.com/posts/2013/08/when-the-levee-breaks-without-bots-what-happens-to-wikipedias-quality-control-processes
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+http://stuartgeiger.com/posts/2013/08/about-a-bot-reflections-on-building-software-agents/
+2013-08-12T21:22:22-07:00
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+http://stuartgeiger.com/posts/2012/10/bots-and-cyborgs-wikipedias-immune-system/
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+http://stuartgeiger.com/posts/2012/09/on-instagram-photos-of-pumpkin-spice-lattes-and-other-serious-things/
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+http://stuartgeiger.com/posts/2012/08/the-ethnography-of-robots-interview-at-ethnography-matters/
+2012-08-14T10:55:17-07:00
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+http://stuartgeiger.com/posts/2011/06/closed-source-papers-on-open-source-communities-a-problem-and-a-partial-solution/
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+http://stuartgeiger.com/posts/2011/03/helvetica-a-documentary-a-history-an-anthropology/
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+http://stuartgeiger.com/posts/2011/02/structural-transformation-was-habermass-first-of-thirty-books/
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+http://stuartgeiger.com/posts/2011/01/trace-ethnography-following-coordination-through-documentary-practices/
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+http://stuartgeiger.com/posts/2010/06/i-have-never-been-blogging/
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+http://stuartgeiger.com/posts/2010/02/perils-of-keyword-based-bibliometrics-isis-1990-effect/
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+http://stuartgeiger.com/posts/2010/01/does-habermas-understand-the-internet-the-algorithmic-construction-of-the-blogopublic-sphere/
+2010-01-23T03:12:21-08:00
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+http://stuartgeiger.com/posts/2009/12/capital-i-for-internet/
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+http://stuartgeiger.com/posts/2009/10/the-work-of-sustaining-order-in-wikipedia-the-banning-of-a-vandal/
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+http://stuartgeiger.com/posts/2009/09/wikiconference-new-york-an-open-unconference/
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+http://stuartgeiger.com/posts/2008/12/do-you-support-wikipedia-news-from-the-trenches-of-the-science-wars-2-0/
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+http://stuartgeiger.com/posts/2008/11/review-talking-about-machines-by-julian-orr/
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+http://stuartgeiger.com/posts/2008/11/response-the-structure-of-scientific-revolutions-by-thomas-kuhn/
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+http://stuartgeiger.com/posts/2008/10/researching-wikipedia-holistically-a-tentative-approach/
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+http://stuartgeiger.com/posts/2008/09/fas-virtual-worlds-almanac-a-semantic-structured-wiki/
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+http://stuartgeiger.com/posts/2008/08/virtual-worlds-in-1996-the-more-things-change/
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+http://stuartgeiger.com/posts/2008/08/technology-in-the-classroom-a-response-to-arthur-bochner/
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+http://stuartgeiger.com/posts/2008/08/google-search-for-phenomenology-of-spirit-suggests-nebraska-state-flower/
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+http://stuartgeiger.com/posts/2008/07/words-and-things-a-de-re-sub-post-construction-of-rhizomatic-and-non-arborescent-stratum-in-deleuze-and-guattaris-a-thousand-plateaus/
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+http://stuartgeiger.com/posts/2008/07/how-i-learned-to-stop-worrying-and-love-attribution-sharealike/
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+http://stuartgeiger.com/posts/2008/07/wikimania-2008-closing-ceremony/
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+http://stuartgeiger.com/posts/2008/07/wikimania-2008-flagged-revisions-with-philipp-birken/
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+http://stuartgeiger.com/posts/2008/07/wikimania-2008-wikipedia-administrators-arbcom-panel/
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+http://stuartgeiger.com/posts/2008/07/conceptions-and-misconceptions-academics-hold-about-wikipedia/
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+http://stuartgeiger.com/posts/2008/07/wikimania-2008-content-and-the-internet-in-the-globalized-middle-east/
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+http://stuartgeiger.com/posts/2008/07/wikimania-2008-education-and-the-wiki-paradigm-a-tug-of-war/
+2008-07-17T16:48:55-07:00
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+http://stuartgeiger.com/posts/2008/07/wikimania-2008-opening-keynote/
+2008-07-16T21:10:52-07:00
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+http://stuartgeiger.com/posts/2008/07/wikimania-2008/
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+http://stuartgeiger.com/posts/2008/06/user-generated-content-as-an-ethical-relation/
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+http://stuartgeiger.com/posts/2008/06/real-virtual-communities-a-response-to-brian-williams/
+2008-06-08T11:13:03-07:00
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+http://stuartgeiger.com/posts/2008/06/memetic-inkblots/
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+http://stuartgeiger.com/posts/2008/05/why-arent-the-gpl-and-the-gfdl-freely-licensed/
+2008-05-23T13:04:17-07:00
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+http://stuartgeiger.com/posts/2008/05/review-10-books-that-screwed-up-the-world-by-benjamin-wiker/
+2008-05-12T15:34:21-07:00
+
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+http://stuartgeiger.com/posts/2008/03/a-communicative-ethnography-of-argumentative-strategies-in-a-wikipedian-content-dispute/
+2008-03-28T06:39:02-07:00
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+http://stuartgeiger.com/posts/2007/12/the-wikipedian-discourse-a-foucauldian-archaeology/
+2007-12-20T12:47:48-08:00
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+http://stuartgeiger.com/posts/2007/05/there-is-no-cabal-an-investigation-into-wikipedias-legal-subculture/
+2007-05-31T15:18:36-07:00
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+http://stuartgeiger.com/posts/2007/05/senior-thesis-democracy-in-wikipedia/
+2007-05-10T09:43:03-07:00
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+http://stuartgeiger.com/posts/2007/05/the-facticity-of-art/
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+http://stuartgeiger.com/posts/2007/04/response-patchwork-girl-by-shelly-jackson/
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+http://stuartgeiger.com/posts/2007/03/response-neuromancer-by-william-gibson/
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+http://stuartgeiger.com/posts/2007/01/response-the-cyborg-self-and-the-networked-city-by-william-mitchell/
+2007-01-29T14:05:28-08:00
+
+
+http://stuartgeiger.com/posts/2006/05/web-design-blueprints-on-the-css-zen-garden/
+2006-05-18T06:16:55-07:00
+
+
+http://stuartgeiger.com/posts/2006/05/notions-of-identity-liberation-in-virtual-gaming-communities/
+2006-05-05T14:37:10-07:00
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+http://stuartgeiger.com/posts/2006/03/trobriand-cricket-an-ingenious-response-by-colonialism/
+2006-03-08T13:44:45-08:00
+
+
+http://stuartgeiger.com/posts/2005/11/open-source-software-the-newest-specter/
+2005-11-23T13:56:19-08:00
+
+
+http://stuartgeiger.com/
+
+
+http://stuartgeiger.com/archive-layout-with-content/
+
+
+http://stuartgeiger.com/articles/
+
+
+http://stuartgeiger.com/categories/
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+http://stuartgeiger.com/collection-archive/
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+
+http://stuartgeiger.com/contact/
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+http://stuartgeiger.com/cv/
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+http://stuartgeiger.com/expressions/
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+http://stuartgeiger.com/home/
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+http://stuartgeiger.com/page-archive/
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+http://stuartgeiger.com/sample-page/
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+http://stuartgeiger.com/sitemap/
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+http://stuartgeiger.com/splash-page/
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+http://stuartgeiger.com/tags/
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+http://stuartgeiger.com/talkmap.html
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+http://stuartgeiger.com/talks/
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+http://stuartgeiger.com/terms/
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+http://stuartgeiger.com/year-archive/
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+http://stuartgeiger.com/articles/2009-10-01-gnovis-habermas-understand-internet
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+http://stuartgeiger.com/articles/2009-10-27-wikisym-social-roles-bots
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+http://stuartgeiger.com/articles/2010-02-25-cscw-banning-vandal
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+http://stuartgeiger.com/articles/2011-01-03-hicss-trace-ethnography
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+http://stuartgeiger.com/articles/2011-10-05-wikisym-article-deletion
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+http://stuartgeiger.com/articles/2011-11-01-cpov-lives-of-bots
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+http://stuartgeiger.com/articles/2012-05-02-altchi-ipoxp
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+http://stuartgeiger.com/articles/2012-06-05-icwsm-socialization-wikipedia
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+http://stuartgeiger.com/articles/2012-08-29-wikisym-wikipedia-literate
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+http://stuartgeiger.com/articles/2012-11-05-infoorg-artifacts-that-organize
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+http://stuartgeiger.com/articles/2013-02-23-cscw-edit-sessions
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+http://stuartgeiger.com/articles/2013-05-01-abs-rise-and-decline-wikipedia
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+http://stuartgeiger.com/articles/2013-08-03-wikisym-levee-breaks-bots
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+http://stuartgeiger.com/articles/2013-09-01-ecosoc-lter-students
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+http://stuartgeiger.com/articles/2014-01-03-ics-bots-bespoke-code
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+http://stuartgeiger.com/articles/2014-05-01-chi-snuggle-wikipedia
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+http://stuartgeiger.com/articles/2014-09-10-jobem-old-against-new
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+http://stuartgeiger.com/articles/2014-11-02-hcomp-values-in-crowdsourcing
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+http://stuartgeiger.com/articles/2016-03-21-blockbots-ics
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+http://stuartgeiger.com/expressions/2012-internet-protocol-over-xylophone-players/
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+http://stuartgeiger.com/expressions/2015-0-the-game/
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+http://stuartgeiger.com/expressions/2015-apparent-things/
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+http://stuartgeiger.com/talks/2008-07-19-wikimania-academics-wikipedia
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+http://stuartgeiger.com/talks/2010-01-10-cpov-wisdom-of-bots
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+http://stuartgeiger.com/talks/2010-02-25-cscw-banning-vandal
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+http://stuartgeiger.com/talks/2011-03-04-dml-bots-governance
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+http://stuartgeiger.com/talks/2011-11-03-4s-wikipedian-governance
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+http://stuartgeiger.com/talks/2015-10-23-aoir-blockbots
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+http://stuartgeiger.com/talks/2015-11-12-4s-bot-multiple
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+http://stuartgeiger.com/talks/2016-01-16-wiki15-bots
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+http://stuartgeiger.com/talks/2016-02-17-thw-scraping-wikipedia
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+http://stuartgeiger.com/talks/2016-06-08-ica-algorithms-gatekeeping
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+http://stuartgeiger.com/talks/2016-06-09-ica-successor-systems
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+http://stuartgeiger.com/talks/2016-06-11-ica-drowning-in-data
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+http://stuartgeiger.com/talks/2016-06-14-ica-communicating-with-machines
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+http://stuartgeiger.com/talks/2016-07-16-scipy-governing-scale
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+http://stuartgeiger.com/talks/2016-08-13-pydata-community-sustainability
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+http://stuartgeiger.com/talk_map/map.html
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Sitemap
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A list of all the posts and pages found on the site. For you robots out there is an XML version available for digesting as well.
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Pages
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Page not found. Your pixels are in another canvas.
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Contact me
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computational ethnographer & ethnographer of computation
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Bacon ipsum dolor sit amet salami ham hock ham, hamburger corned beef short ribs kielbasa biltong t-bone drumstick tri-tip tail sirloin pork chop.
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Posts
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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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?
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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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:
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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Looking at the latest stream of posts in my RSS reader from Graham Harman’s blog , I realize that I’ve been holding the wrong attitude about blogging.
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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As some of you might know, I work part-time at the Federation of American Scientists. Most of what I do has involved the creation of a wiki for virtual worlds, and I am proud to say that it is ready for the world. It is not simply a wiki, but a structured semantic wiki. This means that when you edit a page on a virtual world, you get a customizable form instead of a massive textbox. Check it out!
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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As you may know, Google often thinks it knows what you are looking for better than you do. It will suggest different search queries and display them underneath the top three results for your original query. So I did a simple Google search for “Phenomenology of Spirit,” an 1807 book written by German philosopher G.W.F. Hegel today and found a very interesting suggestion.
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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Content on my website and my Flickr account has been licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives license for a while. I was pretty proud of myself. But then I got to thinking: why don’t I choose Attribution-ShareAlike? Obviously, it was product of two kneejerk reactions: I don’t want someone else to make money off my stuff, and I don’t want someone messing with my stuff.
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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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 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 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.
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Here are my notes from the closing ceremony of Wikimania. It was really an amazing conference and I was very honored to be there.
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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articles
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Published in Gnovis, 2009
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Published in Proceedings of Wikisym, 2009
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Published in Proceedings of CSCW , 2010
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Published in Proceedings of HICSS , 2011
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Published in Proceedings of WikiSym, 2011
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Published in Wikipedia: A Critical Point of View, 2011
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Published in Proceedings of CHI (alt.CHI), 2012
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Published in Proceedings of ICWSM, 2012
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Published in Proceedings of WikiSym, 2012
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Published in Information and Organization, 2012
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Published in Proceedings of CSCW, 2013
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Published in American Behavioral Scientist, 2013
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Published in Proceedings of WikiSym, 2013
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Published in Ecology and Society, 2013
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Published in Information, Communication, and Society, 2014
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Published in Proceedings of CHI, 2014
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Published in Journal of Broadcasting and Electronic Media, 2014
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Published in Proceedings of HCOMP, Citizen-X Workshop, 2014
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Published in Information, Communication, and Society, 2016
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expressions
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We introduce IP over Xylophone Players (IPoXP), a novel Internet protocol between two computers using xylophone-based Arduino interfaces. In our implementation, human operators are situated within the lowest layer of the network, transmitting data between computers by striking designated keys. We discuss how IPoXP inverts the traditional mode of human-computer interaction, with a computer using the human as an interface to communicate with another computer
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One of the many forks of the popular game 1024
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A Twitter bot powered by tweets proclaiming that something ‘is apparently a thing.’
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An algorithmically-generated robots.txt, which disallows all bots with one exception: the bot requesting the file is allowed full access.
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talks
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A short paper showing the recent explosive growth of automated editors (or bots) in Wikipedia, which have taken on many new tasks in administrative spaces.
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This paper traces out a heterogeneous network of humans and non-humans involved in the identification and banning of a single vandal in Wikipedia.
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We detail the methodology of ‘trace ethnography’, which combines the richness of participant-observation with the wealth of data in logs so as to reconstruct patterns and practices of users in distributed sociotechnical systems
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This paper investigates Wikipedia's article deletion processes, finding that it is heavily populated by specialists.
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We introduce IP over Xylophone Players (IPoXP), a novel Internet protocol between two computers using xylophone-based Arduino interfaces
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A descriptive study of Wikipedia's highly-automated socialization processes and an A/B test to improve templated messages to newcomers.
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This paper establishes a quantitative metric for measuring editor activity through temporal edit sessions.
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This paper examines what happened when one of Wikipedia's counter-vandalism bots unexpectedly went offline.
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A talk introducing various concepts around large-scale data analysis to a general audience, including spam detection and governmental survellance.
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This panel focuses on the challenges faced by researchers conducting mixed-method research into online platforms, particularly where large amounts of data are widely available.
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We review various crowdsourcing and collective action systems, identifying particular sets of civic values and assumptions.
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In this talk, I examine the early history of “anyone can edit” wiki software – originally developed in 1995, six years before Wikipedia’s origin – focusing on the ways in which this technological infrastructure has been repurposed across communities, domains, and scales.
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This presentation introduces bot-based collective blocklists (or blockbots) in Twitter, which have been created to help various groups better moderate their own experiences on the site.
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I examine the roles that automated software agents (or bots) play in the governance and moderation of Wikipedia, Twitter, and reddit – three online platforms that differently uphold a related set of commitments to ‘open’ and ‘public’ online participation.
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A short talk to open up an event celebrating the 15th anniversary of Wikipedia. The prompt we were given was "Why [x] is my favorite contribution to Wikipedia."
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A tutorial (with Jupyter notebooks) about how to use APIs to query structured data from Wikipedia articles and the Wikidata project.
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I discuss how algorithmic systems are deployed to enforce particular behavioral and epistemological standards in Wikipedia, which can become a site for collective sensemaking among veteran Wikipedians.
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I discuss four data-intensive activist projects as "successor systems," discussing the political and epistemological implications of using data to advance activist projects.
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This panel extends discusses the potentials and complications of mixed-methods research in big data studies, specifically in cases when population-level data is available.
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I discuss cases from a multi-year ethnographic study of automated software agents in Wikipedia, where ‘bots’ have fundamentally transformed the nature of the ‘anyone can edit’ encyclopedia project.
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Many open source, volunteer-driven projects begin with a small, tight-knit group of collaborators, but then rapidly expand far faster than anyone expects or plans for. I discuss cases of governance growing pains in Wikipedia, which have many lessons for running open source software projects.
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Wikipedia relies on one of the world’s largest open collaboration communities. Since 2001, the community has grown substantially and faced many challenges. This presentation reviews research and initiatives around community sustainability in Wikipedia that are relevant for many open source projects, including issues of newcomer retention, governance, automated moderation, and marginalized groups.
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teaching
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diff --git a/_site/splash-page/index.html b/_site/splash-page/index.html
new file mode 100644
index 0000000000000..291a932f7aaab
--- /dev/null
+++ b/_site/splash-page/index.html
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Splash Page - R. Stuart Geiger
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+ Splash Page
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Bacon ipsum dolor sit amet salami ham hock ham, hamburger corned beef short ribs kielbasa biltong t-bone drumstick tri-tip tail sirloin pork chop.
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Download
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Photo credit: Unsplash
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Nullam suscipit et nam, tellus velit pellentesque at malesuada, enim eaque. Quis nulla, netus tempor in diam gravida tincidunt, proin faucibus voluptate felis id sollicitudin. Centered with type="center"
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Placeholder 1
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This is some sample content that goes here with Markdown formatting.
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Placeholder 2
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This is some sample content that goes here with Markdown formatting.
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Read More
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Placeholder 3
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This is some sample content that goes here with Markdown formatting.
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Placeholder Image Left Aligned
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This is some sample content that goes here with Markdown formatting. Left aligned with type="left"
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Read More
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Placeholder Image Right Aligned
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This is some sample content that goes here with Markdown formatting. Right aligned with type="right"
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Read More
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Placeholder Image Center Aligned
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This is some sample content that goes here with Markdown formatting. Centered with type="center"
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Read More
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diff --git a/_site/stu-portrait.jpg b/_site/stu-portrait.jpg
new file mode 100644
index 0000000000000..623351984b62a
Binary files /dev/null and b/_site/stu-portrait.jpg differ
diff --git a/_site/tags/index.html b/_site/tags/index.html
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index 0000000000000..d166685ed5dfa
--- /dev/null
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Posts by Tags - R. Stuart Geiger
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AAAS
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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Andrew Lih
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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Arthur Bochner
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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Benjamin Wiker
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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Benkler
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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CSCW
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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Charles Matthews
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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Deleuze
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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Digg
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Dr. Ahmed Darwish
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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Dr. Ahmed Tantawi
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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Ethics
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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Foucauldian
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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God
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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HICSS
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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Habermas
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Habermasian
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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Hitler
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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IBM
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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James Forrester
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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Kat Walsh
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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Linux
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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MMORPG
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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MMORPGs
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Martin Heidegger
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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Marx
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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Max Weber
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An investigation 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.
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Networked City
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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Neuromancer
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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Nietzsche
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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Rheingold
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Technorati
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Thesis
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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My thesis studied the legal culture of Wikipedia 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.
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Thomas Kuhn
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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Trobriand
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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Weber
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An investigation 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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Wikis
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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Wikisym
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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William Mitchell
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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Xerox
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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academia
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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actor-network theory
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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agency
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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algorithms
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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annette markham
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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anthropology
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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anti semitism
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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archaeology
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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archaeology of knowledge
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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archive
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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art
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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art criticism
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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assimilation
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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automation
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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bell hooks
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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bibliometrics
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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blogosphere
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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botany
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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bots
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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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:
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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british colonialism
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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capitalism
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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citation
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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citation analysis
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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classroom
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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cms
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State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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co-option
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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collaboration
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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collective intelligence
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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collective knowledge
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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colonialism
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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communication
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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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?
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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An investigation 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.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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communicative strategies
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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communism
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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communist manifesto
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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communities
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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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.
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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?
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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:
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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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 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 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.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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computer science
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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computer supported cooperative work
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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conference
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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.
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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consensus
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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 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 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.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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An investigation 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.
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construction
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I explore the memetic inkblot, which refers to units of cultural information 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.
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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content regulation
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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context collapse
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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?
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conversation analysis
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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Content on my website and my Flickr account has been licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives license for a while. I was pretty proud of myself. But then I got to thinking: why don’t I choose Attribution-ShareAlike? Obviously, it was product of two kneejerk reactions: I don’t want someone else to make money off my stuff, and I don’t want someone messing with my stuff.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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copyright
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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corporate adoption
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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creative commons
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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Content on my website and my Flickr account has been licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives license for a while. I was pretty proud of myself. But then I got to thinking: why don’t I choose Attribution-ShareAlike? Obviously, it was product of two kneejerk reactions: I don’t want someone else to make money off my stuff, and I don’t want someone messing with my stuff.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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cricket
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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critical theory
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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:
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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css
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I explore the memetic inkblot, which refers to units of cultural information 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.
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This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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cyberspace
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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cybertext
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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cyborg
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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danah boyd
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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darwinism
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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decisionmaking
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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deconstruction
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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delegation
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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:
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deleuze and guattari
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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democracy
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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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 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 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.
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My thesis studied the legal culture of Wikipedia 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.
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derrida
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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design
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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digital governance
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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digital humanities
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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discipline
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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discourse
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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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?
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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dispute resolution
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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disruptive behavior
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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distributed cognition
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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domination
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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dual power
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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 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 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.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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education
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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education management
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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egalitarianism
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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 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 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.
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egypt
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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electronic space
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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empirical data
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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encyclopedia dramatica
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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epistemology
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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ethical demands
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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ethical framework
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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ethnography
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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.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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An investigation 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.
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ethnography of work
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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ethnomethodology
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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evolution of education
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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experimentation
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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facebook
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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?
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falsificationism
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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film
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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flagged revisions
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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foucault
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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 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 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.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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free culture
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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free software
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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free software foundation
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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free software movement
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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games
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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gaming
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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gaming communities
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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gfdl
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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globalization
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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gnovis
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Content on my website and my Flickr account has been licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives license for a while. I was pretty proud of myself. But then I got to thinking: why don’t I choose Attribution-ShareAlike? Obviously, it was product of two kneejerk reactions: I don’t want someone else to make money off my stuff, and I don’t want someone messing with my stuff.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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As you may know, Google often thinks it knows what you are looking for better than you do. It will suggest different search queries and display them underneath the top three results for your original query. So I did a simple Google search for “Phenomenology of Spirit,” an 1807 book written by German philosopher G.W.F. Hegel today and found a very interesting suggestion.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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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 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 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.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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graphical chat
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growth markets
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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heidegger
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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hermeneutics
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I explore the memetic inkblot, which refers to units of cultural information 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.
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history
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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humanism
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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humanistic ethics
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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hutchins
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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hypertext
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An investigation 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.
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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identity
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An investigation 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.
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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An investigation 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.
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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infrastructure
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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inkblot
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I explore the memetic inkblot, which refers to units of cultural information 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.
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innovation
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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instagram
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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?
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intellectual property
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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interdisciplinarity
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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internet
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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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?
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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:
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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internet archive
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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internet communities
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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internet inquiry
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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internet studies
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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Content on my website and my Flickr account has been licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives license for a while. I was pretty proud of myself. But then I got to thinking: why don’t I choose Attribution-ShareAlike? Obviously, it was product of two kneejerk reactions: I don’t want someone else to make money off my stuff, and I don’t want someone messing with my stuff.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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knowledge
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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knowledge production
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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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 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 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.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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latour
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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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:
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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law
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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 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 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.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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legal anthropology
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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legal culture
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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legal philosophy
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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My thesis studied the legal culture of Wikipedia 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.
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liberal
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I explore the memetic inkblot, which refers to units of cultural information 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.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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linguistics
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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logs
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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machiavelli
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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malinowski
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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marx and engels
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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mary shelly
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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materiality
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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meme
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I explore the memetic inkblot, which refers to units of cultural information 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.
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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methodology
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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middle east
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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militarism
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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mind and body
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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modernism
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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multiplicity
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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myth
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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nancy baym
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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nebraska state flower
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As you may know, Google often thinks it knows what you are looking for better than you do. It will suggest different search queries and display them underneath the top three results for your original query. So I did a simple Google search for “Phenomenology of Spirit,” an 1807 book written by German philosopher G.W.F. Hegel today and found a very interesting suggestion.
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net art
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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network
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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networked public sphere
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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normativity
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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norms
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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north africa
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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objectivity
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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obligation
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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oligopticons
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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online role playing games
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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ontology
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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open access
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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open conference
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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open source
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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An investigation 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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open source software
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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open to interpretation
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I explore the memetic inkblot, which refers to units of cultural information 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.
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order
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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:
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organization
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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organizational communication
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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organizational theory
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An investigation 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.
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paradigm
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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participant observation
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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participatory democracy
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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 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 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.
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patchwork girl
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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phenomenology of spirit
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As you may know, Google often thinks it knows what you are looking for better than you do. It will suggest different search queries and display them underneath the top three results for your original query. So I did a simple Google search for “Phenomenology of Spirit,” an 1807 book written by German philosopher G.W.F. Hegel today and found a very interesting suggestion.
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philosophy
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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My thesis studied the legal culture of Wikipedia 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.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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photocopiers
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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photography
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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?
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play
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As you may know, Google often thinks it knows what you are looking for better than you do. It will suggest different search queries and display them underneath the top three results for your original query. So I did a simple Google search for “Phenomenology of Spirit,” an 1807 book written by German philosopher G.W.F. Hegel today and found a very interesting suggestion.
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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An investigation 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.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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political theories
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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politics
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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postmodern
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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postmodernism
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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poststructuralism
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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power
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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propaganda
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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psychology
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I explore the memetic inkblot, which refers to units of cultural information 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.
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psychosocial
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I explore the memetic inkblot, which refers to units of cultural information 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.
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public sphere
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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pumpkin spice lattes
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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?
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pundits
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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qualitative
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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.
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qualitative research
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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quality
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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quantative research
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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quantitative
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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racism
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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racism and colonialism
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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real utopia
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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 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 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.
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reference
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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reification
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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representation
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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research
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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.
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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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:
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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rhetoric
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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rhizomatic
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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sartre
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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science
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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science wars
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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scientific education
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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semiotic
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I explore the memetic inkblot, which refers to units of cultural information 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.
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semiotics
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I explore the memetic inkblot, which refers to units of cultural information 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.
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shelly jackson
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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signifier
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I explore the memetic inkblot, which refers to units of cultural information 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.
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social actors
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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social aggregation
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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social construction
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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I explore the memetic inkblot, which refers to units of cultural information 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.
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social constructionism
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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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?
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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social networks
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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social order
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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:
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social power structures
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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social software
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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:
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social structures
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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sociology
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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software
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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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:
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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software agent
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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:
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software programs
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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soverignty
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An investigation 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.
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stable versions
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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standardization
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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stratum
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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structure of scientific revolutions
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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student behavior
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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subculture
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An investigation 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.
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surveillance
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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technician
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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technicians
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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technoepistemics
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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technological determinism
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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technology
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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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 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 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.
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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technology in schools
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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technology in the classroom
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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technology standards
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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technology studies
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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text
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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timeline
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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?
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trace data
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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.
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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trace ethnography
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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truth
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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unconference
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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user-generated content
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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vandalism
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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virtual
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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.
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An investigation 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.
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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virtual communities
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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virtual ethnography
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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virtual reality
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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virtual world
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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web 2.0
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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web art
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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web design
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This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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web of science
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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wiki
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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wikimania
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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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 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 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.
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Here are my notes from the closing ceremony of Wikimania. It was really an amazing conference and I was very honored to be there.
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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wikimania2008
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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Here are my notes from the closing ceremony of Wikimania. It was really an amazing conference and I was very honored to be there.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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An investigation 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.
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wikipedia
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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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:
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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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 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 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.
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Here are my notes from the closing ceremony of Wikimania. It was really an amazing conference and I was very honored to be there.
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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wikiquality
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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wikiversity
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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william gibson
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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zen garden
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This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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diff --git a/_site/talk_map/leaflet_dist/MarkerCluster.Default.css b/_site/talk_map/leaflet_dist/MarkerCluster.Default.css
new file mode 100644
index 0000000000000..47d5954b8ef05
--- /dev/null
+++ b/_site/talk_map/leaflet_dist/MarkerCluster.Default.css
@@ -0,0 +1,62 @@
+
+ .marker-cluster-small {
+ background-color: rgba(181, 226, 140, 0.6);
+ }
+ .marker-cluster-small div {
+ background-color: rgba(110, 204, 57, 0.6);
+ }
+
+ .marker-cluster-medium {
+ background-color: rgba(241, 211, 87, 0.6);
+ }
+ .marker-cluster-medium div {
+ background-color: rgba(240, 194, 12, 0.6);
+ }
+
+ .marker-cluster-large {
+ background-color: rgba(253, 156, 115, 0.6);
+ }
+ .marker-cluster-large div {
+ background-color: rgba(241, 128, 23, 0.6);
+ }
+
+ /* IE 6-8 fallback colors */
+ .leaflet-oldie .marker-cluster-small {
+ background-color: rgb(181, 226, 140);
+ }
+ .leaflet-oldie .marker-cluster-small div {
+ background-color: rgb(110, 204, 57);
+ }
+
+ .leaflet-oldie .marker-cluster-medium {
+ background-color: rgb(241, 211, 87);
+ }
+ .leaflet-oldie .marker-cluster-medium div {
+ background-color: rgb(240, 194, 12);
+ }
+
+ .leaflet-oldie .marker-cluster-large {
+ background-color: rgb(253, 156, 115);
+ }
+ .leaflet-oldie .marker-cluster-large div {
+ background-color: rgb(241, 128, 23);
+ }
+
+ .marker-cluster {
+ background-clip: padding-box;
+ border-radius: 20px;
+ }
+ .marker-cluster div {
+ width: 30px;
+ height: 30px;
+ margin-left: 5px;
+ margin-top: 5px;
+
+ text-align: center;
+ border-radius: 15px;
+ font: 12px "Helvetica Neue", Arial, Helvetica, sans-serif;
+ }
+ .marker-cluster span {
+ line-height: 30px;
+ }
+
\ No newline at end of file
diff --git a/_site/talk_map/leaflet_dist/MarkerCluster.css b/_site/talk_map/leaflet_dist/MarkerCluster.css
new file mode 100644
index 0000000000000..dac8d4158ba51
--- /dev/null
+++ b/_site/talk_map/leaflet_dist/MarkerCluster.css
@@ -0,0 +1,16 @@
+
+ .leaflet-cluster-anim .leaflet-marker-icon, .leaflet-cluster-anim .leaflet-marker-shadow {
+ -webkit-transition: -webkit-transform 0.3s ease-out, opacity 0.3s ease-in;
+ -moz-transition: -moz-transform 0.3s ease-out, opacity 0.3s ease-in;
+ -o-transition: -o-transform 0.3s ease-out, opacity 0.3s ease-in;
+ transition: transform 0.3s ease-out, opacity 0.3s ease-in;
+ }
+
+ .leaflet-cluster-spider-leg {
+ /* stroke-dashoffset (duration and function) should match with leaflet-marker-icon transform in order to track it exactly */
+ -webkit-transition: -webkit-stroke-dashoffset 0.3s ease-out, -webkit-stroke-opacity 0.3s ease-in;
+ -moz-transition: -moz-stroke-dashoffset 0.3s ease-out, -moz-stroke-opacity 0.3s ease-in;
+ -o-transition: -o-stroke-dashoffset 0.3s ease-out, -o-stroke-opacity 0.3s ease-in;
+ transition: stroke-dashoffset 0.3s ease-out, stroke-opacity 0.3s ease-in;
+ }
+
\ No newline at end of file
diff --git a/_site/talk_map/leaflet_dist/leaflet.markercluster-src.js b/_site/talk_map/leaflet_dist/leaflet.markercluster-src.js
new file mode 100644
index 0000000000000..5b477c0124eaf
--- /dev/null
+++ b/_site/talk_map/leaflet_dist/leaflet.markercluster-src.js
@@ -0,0 +1,2627 @@
+
+ /*
+ Leaflet.markercluster, Provides Beautiful Animated Marker Clustering functionality for Leaflet, a JS library for interactive maps.
+ https://github.com/Leaflet/Leaflet.markercluster
+ (c) 2012-2013, Dave Leaver, smartrak
+ */
+ (function (window, document, undefined) {/*
+ * L.MarkerClusterGroup extends L.FeatureGroup by clustering the markers contained within
+ */
+
+ L.MarkerClusterGroup = L.FeatureGroup.extend({
+
+ options: {
+ maxClusterRadius: 80, //A cluster will cover at most this many pixels from its center
+ iconCreateFunction: null,
+
+ spiderfyOnMaxZoom: true,
+ showCoverageOnHover: true,
+ zoomToBoundsOnClick: true,
+ singleMarkerMode: false,
+
+ disableClusteringAtZoom: null,
+
+ // Setting this to false prevents the removal of any clusters outside of the viewpoint, which
+ // is the default behaviour for performance reasons.
+ removeOutsideVisibleBounds: true,
+
+ // Set to false to disable all animations (zoom and spiderfy).
+ // If false, option animateAddingMarkers below has no effect.
+ // If L.DomUtil.TRANSITION is falsy, this option has no effect.
+ animate: true,
+
+ //Whether to animate adding markers after adding the MarkerClusterGroup to the map
+ // If you are adding individual markers set to true, if adding bulk markers leave false for massive performance gains.
+ animateAddingMarkers: false,
+
+ //Increase to increase the distance away that spiderfied markers appear from the center
+ spiderfyDistanceMultiplier: 1,
+
+ // Make it possible to specify a polyline options on a spider leg
+ spiderLegPolylineOptions: { weight: 1.5, color: '#222', opacity: 0.5 },
+
+ // When bulk adding layers, adds markers in chunks. Means addLayers may not add all the layers in the call, others will be loaded during setTimeouts
+ chunkedLoading: false,
+ chunkInterval: 200, // process markers for a maximum of ~ n milliseconds (then trigger the chunkProgress callback)
+ chunkDelay: 50, // at the end of each interval, give n milliseconds back to system/browser
+ chunkProgress: null, // progress callback: function(processed, total, elapsed) (e.g. for a progress indicator)
+
+ //Options to pass to the L.Polygon constructor
+ polygonOptions: {}
+ },
+
+ initialize: function (options) {
+ L.Util.setOptions(this, options);
+ if (!this.options.iconCreateFunction) {
+ this.options.iconCreateFunction = this._defaultIconCreateFunction;
+ }
+
+ this._featureGroup = L.featureGroup();
+ this._featureGroup.addEventParent(this);
+
+ this._nonPointGroup = L.featureGroup();
+ this._nonPointGroup.addEventParent(this);
+
+ this._inZoomAnimation = 0;
+ this._needsClustering = [];
+ this._needsRemoving = []; //Markers removed while we aren't on the map need to be kept track of
+ //The bounds of the currently shown area (from _getExpandedVisibleBounds) Updated on zoom/move
+ this._currentShownBounds = null;
+
+ this._queue = [];
+
+ // Hook the appropriate animation methods.
+ var animate = L.DomUtil.TRANSITION && this.options.animate;
+ L.extend(this, animate ? this._withAnimation : this._noAnimation);
+ // Remember which MarkerCluster class to instantiate (animated or not).
+ this._markerCluster = animate ? L.MarkerCluster : L.MarkerClusterNonAnimated;
+ },
+
+ addLayer: function (layer) {
+
+ if (layer instanceof L.LayerGroup) {
+ return this.addLayers([layer]);
+ }
+
+ //Don't cluster non point data
+ if (!layer.getLatLng) {
+ this._nonPointGroup.addLayer(layer);
+ return this;
+ }
+
+ if (!this._map) {
+ this._needsClustering.push(layer);
+ return this;
+ }
+
+ if (this.hasLayer(layer)) {
+ return this;
+ }
+
+
+ //If we have already clustered we'll need to add this one to a cluster
+
+ if (this._unspiderfy) {
+ this._unspiderfy();
+ }
+
+ this._addLayer(layer, this._maxZoom);
+
+ // Refresh bounds and weighted positions.
+ this._topClusterLevel._recalculateBounds();
+
+ this._refreshClustersIcons();
+
+ //Work out what is visible
+ var visibleLayer = layer,
+ currentZoom = this._map.getZoom();
+ if (layer.__parent) {
+ while (visibleLayer.__parent._zoom >= currentZoom) {
+ visibleLayer = visibleLayer.__parent;
+ }
+ }
+
+ if (this._currentShownBounds.contains(visibleLayer.getLatLng())) {
+ if (this.options.animateAddingMarkers) {
+ this._animationAddLayer(layer, visibleLayer);
+ } else {
+ this._animationAddLayerNonAnimated(layer, visibleLayer);
+ }
+ }
+ return this;
+ },
+
+ removeLayer: function (layer) {
+
+ if (layer instanceof L.LayerGroup) {
+ return this.removeLayers([layer]);
+ }
+
+ //Non point layers
+ if (!layer.getLatLng) {
+ this._nonPointGroup.removeLayer(layer);
+ return this;
+ }
+
+ if (!this._map) {
+ if (!this._arraySplice(this._needsClustering, layer) && this.hasLayer(layer)) {
+ this._needsRemoving.push(layer);
+ }
+ return this;
+ }
+
+ if (!layer.__parent) {
+ return this;
+ }
+
+ if (this._unspiderfy) {
+ this._unspiderfy();
+ this._unspiderfyLayer(layer);
+ }
+
+ //Remove the marker from clusters
+ this._removeLayer(layer, true);
+
+ // Refresh bounds and weighted positions.
+ this._topClusterLevel._recalculateBounds();
+
+ this._refreshClustersIcons();
+
+ layer.off('move', this._childMarkerMoved, this);
+
+ if (this._featureGroup.hasLayer(layer)) {
+ this._featureGroup.removeLayer(layer);
+ if (layer.clusterShow) {
+ layer.clusterShow();
+ }
+ }
+
+ return this;
+ },
+
+ //Takes an array of markers and adds them in bulk
+ addLayers: function (layersArray) {
+ if (!L.Util.isArray(layersArray)) {
+ return this.addLayer(layersArray);
+ }
+
+ var fg = this._featureGroup,
+ npg = this._nonPointGroup,
+ chunked = this.options.chunkedLoading,
+ chunkInterval = this.options.chunkInterval,
+ chunkProgress = this.options.chunkProgress,
+ l = layersArray.length,
+ offset = 0,
+ originalArray = true,
+ m;
+
+ if (this._map) {
+ var started = (new Date()).getTime();
+ var process = L.bind(function () {
+ var start = (new Date()).getTime();
+ for (; offset < l; offset++) {
+ if (chunked && offset % 200 === 0) {
+ // every couple hundred markers, instrument the time elapsed since processing started:
+ var elapsed = (new Date()).getTime() - start;
+ if (elapsed > chunkInterval) {
+ break; // been working too hard, time to take a break :-)
+ }
+ }
+
+ m = layersArray[offset];
+
+ // Group of layers, append children to layersArray and skip.
+ // Side effects:
+ // - Total increases, so chunkProgress ratio jumps backward.
+ // - Groups are not included in this group, only their non-group child layers (hasLayer).
+ // Changing array length while looping does not affect performance in current browsers:
+ // http://jsperf.com/for-loop-changing-length/6
+ if (m instanceof L.LayerGroup) {
+ if (originalArray) {
+ layersArray = layersArray.slice();
+ originalArray = false;
+ }
+ this._extractNonGroupLayers(m, layersArray);
+ l = layersArray.length;
+ continue;
+ }
+
+ //Not point data, can't be clustered
+ if (!m.getLatLng) {
+ npg.addLayer(m);
+ continue;
+ }
+
+ if (this.hasLayer(m)) {
+ continue;
+ }
+
+ this._addLayer(m, this._maxZoom);
+
+ //If we just made a cluster of size 2 then we need to remove the other marker from the map (if it is) or we never will
+ if (m.__parent) {
+ if (m.__parent.getChildCount() === 2) {
+ var markers = m.__parent.getAllChildMarkers(),
+ otherMarker = markers[0] === m ? markers[1] : markers[0];
+ fg.removeLayer(otherMarker);
+ }
+ }
+ }
+
+ if (chunkProgress) {
+ // report progress and time elapsed:
+ chunkProgress(offset, l, (new Date()).getTime() - started);
+ }
+
+ // Completed processing all markers.
+ if (offset === l) {
+
+ // Refresh bounds and weighted positions.
+ this._topClusterLevel._recalculateBounds();
+
+ this._refreshClustersIcons();
+
+ this._topClusterLevel._recursivelyAddChildrenToMap(null, this._zoom, this._currentShownBounds);
+ } else {
+ setTimeout(process, this.options.chunkDelay);
+ }
+ }, this);
+
+ process();
+ } else {
+ var needsClustering = this._needsClustering;
+
+ for (; offset < l; offset++) {
+ m = layersArray[offset];
+
+ // Group of layers, append children to layersArray and skip.
+ if (m instanceof L.LayerGroup) {
+ if (originalArray) {
+ layersArray = layersArray.slice();
+ originalArray = false;
+ }
+ this._extractNonGroupLayers(m, layersArray);
+ l = layersArray.length;
+ continue;
+ }
+
+ //Not point data, can't be clustered
+ if (!m.getLatLng) {
+ npg.addLayer(m);
+ continue;
+ }
+
+ if (this.hasLayer(m)) {
+ continue;
+ }
+
+ needsClustering.push(m);
+ }
+ }
+ return this;
+ },
+
+ //Takes an array of markers and removes them in bulk
+ removeLayers: function (layersArray) {
+ var i, m,
+ l = layersArray.length,
+ fg = this._featureGroup,
+ npg = this._nonPointGroup,
+ originalArray = true;
+
+ if (!this._map) {
+ for (i = 0; i < l; i++) {
+ m = layersArray[i];
+
+ // Group of layers, append children to layersArray and skip.
+ if (m instanceof L.LayerGroup) {
+ if (originalArray) {
+ layersArray = layersArray.slice();
+ originalArray = false;
+ }
+ this._extractNonGroupLayers(m, layersArray);
+ l = layersArray.length;
+ continue;
+ }
+
+ this._arraySplice(this._needsClustering, m);
+ npg.removeLayer(m);
+ if (this.hasLayer(m)) {
+ this._needsRemoving.push(m);
+ }
+ }
+ return this;
+ }
+
+ if (this._unspiderfy) {
+ this._unspiderfy();
+
+ // Work on a copy of the array, so that next loop is not affected.
+ var layersArray2 = layersArray.slice(),
+ l2 = l;
+ for (i = 0; i < l2; i++) {
+ m = layersArray2[i];
+
+ // Group of layers, append children to layersArray and skip.
+ if (m instanceof L.LayerGroup) {
+ this._extractNonGroupLayers(m, layersArray2);
+ l2 = layersArray2.length;
+ continue;
+ }
+
+ this._unspiderfyLayer(m);
+ }
+ }
+
+ for (i = 0; i < l; i++) {
+ m = layersArray[i];
+
+ // Group of layers, append children to layersArray and skip.
+ if (m instanceof L.LayerGroup) {
+ if (originalArray) {
+ layersArray = layersArray.slice();
+ originalArray = false;
+ }
+ this._extractNonGroupLayers(m, layersArray);
+ l = layersArray.length;
+ continue;
+ }
+
+ if (!m.__parent) {
+ npg.removeLayer(m);
+ continue;
+ }
+
+ this._removeLayer(m, true, true);
+
+ if (fg.hasLayer(m)) {
+ fg.removeLayer(m);
+ if (m.clusterShow) {
+ m.clusterShow();
+ }
+ }
+ }
+
+ // Refresh bounds and weighted positions.
+ this._topClusterLevel._recalculateBounds();
+
+ this._refreshClustersIcons();
+
+ //Fix up the clusters and markers on the map
+ this._topClusterLevel._recursivelyAddChildrenToMap(null, this._zoom, this._currentShownBounds);
+
+ return this;
+ },
+
+ //Removes all layers from the MarkerClusterGroup
+ clearLayers: function () {
+ //Need our own special implementation as the LayerGroup one doesn't work for us
+
+ //If we aren't on the map (yet), blow away the markers we know of
+ if (!this._map) {
+ this._needsClustering = [];
+ delete this._gridClusters;
+ delete this._gridUnclustered;
+ }
+
+ if (this._noanimationUnspiderfy) {
+ this._noanimationUnspiderfy();
+ }
+
+ //Remove all the visible layers
+ this._featureGroup.clearLayers();
+ this._nonPointGroup.clearLayers();
+
+ this.eachLayer(function (marker) {
+ marker.off('move', this._childMarkerMoved, this);
+ delete marker.__parent;
+ });
+
+ if (this._map) {
+ //Reset _topClusterLevel and the DistanceGrids
+ this._generateInitialClusters();
+ }
+
+ return this;
+ },
+
+ //Override FeatureGroup.getBounds as it doesn't work
+ getBounds: function () {
+ var bounds = new L.LatLngBounds();
+
+ if (this._topClusterLevel) {
+ bounds.extend(this._topClusterLevel._bounds);
+ }
+
+ for (var i = this._needsClustering.length - 1; i >= 0; i--) {
+ bounds.extend(this._needsClustering[i].getLatLng());
+ }
+
+ bounds.extend(this._nonPointGroup.getBounds());
+
+ return bounds;
+ },
+
+ //Overrides LayerGroup.eachLayer
+ eachLayer: function (method, context) {
+ var markers = this._needsClustering.slice(),
+ needsRemoving = this._needsRemoving,
+ i;
+
+ if (this._topClusterLevel) {
+ this._topClusterLevel.getAllChildMarkers(markers);
+ }
+
+ for (i = markers.length - 1; i >= 0; i--) {
+ if (needsRemoving.indexOf(markers[i]) === -1) {
+ method.call(context, markers[i]);
+ }
+ }
+
+ this._nonPointGroup.eachLayer(method, context);
+ },
+
+ //Overrides LayerGroup.getLayers
+ getLayers: function () {
+ var layers = [];
+ this.eachLayer(function (l) {
+ layers.push(l);
+ });
+ return layers;
+ },
+
+ //Overrides LayerGroup.getLayer, WARNING: Really bad performance
+ getLayer: function (id) {
+ var result = null;
+
+ id = parseInt(id, 10);
+
+ this.eachLayer(function (l) {
+ if (L.stamp(l) === id) {
+ result = l;
+ }
+ });
+
+ return result;
+ },
+
+ //Returns true if the given layer is in this MarkerClusterGroup
+ hasLayer: function (layer) {
+ if (!layer) {
+ return false;
+ }
+
+ var i, anArray = this._needsClustering;
+
+ for (i = anArray.length - 1; i >= 0; i--) {
+ if (anArray[i] === layer) {
+ return true;
+ }
+ }
+
+ anArray = this._needsRemoving;
+ for (i = anArray.length - 1; i >= 0; i--) {
+ if (anArray[i] === layer) {
+ return false;
+ }
+ }
+
+ return !!(layer.__parent && layer.__parent._group === this) || this._nonPointGroup.hasLayer(layer);
+ },
+
+ //Zoom down to show the given layer (spiderfying if necessary) then calls the callback
+ zoomToShowLayer: function (layer, callback) {
+
+ if (typeof callback !== 'function') {
+ callback = function () {};
+ }
+
+ var showMarker = function () {
+ if ((layer._icon || layer.__parent._icon) && !this._inZoomAnimation) {
+ this._map.off('moveend', showMarker, this);
+ this.off('animationend', showMarker, this);
+
+ if (layer._icon) {
+ callback();
+ } else if (layer.__parent._icon) {
+ this.once('spiderfied', callback, this);
+ layer.__parent.spiderfy();
+ }
+ }
+ };
+
+ if (layer._icon && this._map.getBounds().contains(layer.getLatLng())) {
+ //Layer is visible ond on screen, immediate return
+ callback();
+ } else if (layer.__parent._zoom < this._map.getZoom()) {
+ //Layer should be visible at this zoom level. It must not be on screen so just pan over to it
+ this._map.on('moveend', showMarker, this);
+ this._map.panTo(layer.getLatLng());
+ } else {
+ var moveStart = function () {
+ this._map.off('movestart', moveStart, this);
+ moveStart = null;
+ };
+
+ this._map.on('movestart', moveStart, this);
+ this._map.on('moveend', showMarker, this);
+ this.on('animationend', showMarker, this);
+ layer.__parent.zoomToBounds();
+
+ if (moveStart) {
+ //Never started moving, must already be there, probably need clustering however
+ showMarker.call(this);
+ }
+ }
+ },
+
+ //Overrides FeatureGroup.onAdd
+ onAdd: function (map) {
+ this._map = map;
+ var i, l, layer;
+
+ if (!isFinite(this._map.getMaxZoom())) {
+ throw "Map has no maxZoom specified";
+ }
+
+ this._featureGroup.addTo(map);
+ this._nonPointGroup.addTo(map);
+
+ if (!this._gridClusters) {
+ this._generateInitialClusters();
+ }
+
+ this._maxLat = map.options.crs.projection.MAX_LATITUDE;
+
+ for (i = 0, l = this._needsRemoving.length; i < l; i++) {
+ layer = this._needsRemoving[i];
+ this._removeLayer(layer, true);
+ }
+ this._needsRemoving = [];
+
+ //Remember the current zoom level and bounds
+ this._zoom = this._map.getZoom();
+ this._currentShownBounds = this._getExpandedVisibleBounds();
+
+ this._map.on('zoomend', this._zoomEnd, this);
+ this._map.on('moveend', this._moveEnd, this);
+
+ if (this._spiderfierOnAdd) { //TODO FIXME: Not sure how to have spiderfier add something on here nicely
+ this._spiderfierOnAdd();
+ }
+
+ this._bindEvents();
+
+ //Actually add our markers to the map:
+ l = this._needsClustering;
+ this._needsClustering = [];
+ this.addLayers(l);
+ },
+
+ //Overrides FeatureGroup.onRemove
+ onRemove: function (map) {
+ map.off('zoomend', this._zoomEnd, this);
+ map.off('moveend', this._moveEnd, this);
+
+ this._unbindEvents();
+
+ //In case we are in a cluster animation
+ this._map._mapPane.className = this._map._mapPane.className.replace(' leaflet-cluster-anim', '');
+
+ if (this._spiderfierOnRemove) { //TODO FIXME: Not sure how to have spiderfier add something on here nicely
+ this._spiderfierOnRemove();
+ }
+
+ delete this._maxLat;
+
+ //Clean up all the layers we added to the map
+ this._hideCoverage();
+ this._featureGroup.remove();
+ this._nonPointGroup.remove();
+
+ this._featureGroup.clearLayers();
+
+ this._map = null;
+ },
+
+ getVisibleParent: function (marker) {
+ var vMarker = marker;
+ while (vMarker && !vMarker._icon) {
+ vMarker = vMarker.__parent;
+ }
+ return vMarker || null;
+ },
+
+ //Remove the given object from the given array
+ _arraySplice: function (anArray, obj) {
+ for (var i = anArray.length - 1; i >= 0; i--) {
+ if (anArray[i] === obj) {
+ anArray.splice(i, 1);
+ return true;
+ }
+ }
+ },
+
+ /**
+ * Removes a marker from all _gridUnclustered zoom levels, starting at the supplied zoom.
+ * @param marker to be removed from _gridUnclustered.
+ * @param z integer bottom start zoom level (included)
+ * @private
+ */
+ _removeFromGridUnclustered: function (marker, z) {
+ var map = this._map,
+ gridUnclustered = this._gridUnclustered;
+
+ for (; z >= 0; z--) {
+ if (!gridUnclustered[z].removeObject(marker, map.project(marker.getLatLng(), z))) {
+ break;
+ }
+ }
+ },
+
+ _childMarkerMoved: function (e) {
+ if (!this._ignoreMove) {
+ e.target._latlng = e.oldLatLng;
+ this.removeLayer(e.target);
+
+ e.target._latlng = e.latlng;
+ this.addLayer(e.target);
+ }
+ },
+
+ //Internal function for removing a marker from everything.
+ //dontUpdateMap: set to true if you will handle updating the map manually (for bulk functions)
+ _removeLayer: function (marker, removeFromDistanceGrid, dontUpdateMap) {
+ var gridClusters = this._gridClusters,
+ gridUnclustered = this._gridUnclustered,
+ fg = this._featureGroup,
+ map = this._map;
+
+ //Remove the marker from distance clusters it might be in
+ if (removeFromDistanceGrid) {
+ this._removeFromGridUnclustered(marker, this._maxZoom);
+ }
+
+ //Work our way up the clusters removing them as we go if required
+ var cluster = marker.__parent,
+ markers = cluster._markers,
+ otherMarker;
+
+ //Remove the marker from the immediate parents marker list
+ this._arraySplice(markers, marker);
+
+ while (cluster) {
+ cluster._childCount--;
+ cluster._boundsNeedUpdate = true;
+
+ if (cluster._zoom < 0) {
+ //Top level, do nothing
+ break;
+ } else if (removeFromDistanceGrid && cluster._childCount <= 1) { //Cluster no longer required
+ //We need to push the other marker up to the parent
+ otherMarker = cluster._markers[0] === marker ? cluster._markers[1] : cluster._markers[0];
+
+ //Update distance grid
+ gridClusters[cluster._zoom].removeObject(cluster, map.project(cluster._cLatLng, cluster._zoom));
+ gridUnclustered[cluster._zoom].addObject(otherMarker, map.project(otherMarker.getLatLng(), cluster._zoom));
+
+ //Move otherMarker up to parent
+ this._arraySplice(cluster.__parent._childClusters, cluster);
+ cluster.__parent._markers.push(otherMarker);
+ otherMarker.__parent = cluster.__parent;
+
+ if (cluster._icon) {
+ //Cluster is currently on the map, need to put the marker on the map instead
+ fg.removeLayer(cluster);
+ if (!dontUpdateMap) {
+ fg.addLayer(otherMarker);
+ }
+ }
+ } else {
+ cluster._iconNeedsUpdate = true;
+ }
+
+ cluster = cluster.__parent;
+ }
+
+ delete marker.__parent;
+ },
+
+ _isOrIsParent: function (el, oel) {
+ while (oel) {
+ if (el === oel) {
+ return true;
+ }
+ oel = oel.parentNode;
+ }
+ return false;
+ },
+
+ //Override L.Evented.fire
+ fire: function (type, data, propagate) {
+ if (data && data.layer instanceof L.MarkerCluster) {
+ //Prevent multiple clustermouseover/off events if the icon is made up of stacked divs (Doesn't work in ie <= 8, no relatedTarget)
+ if (data.originalEvent && this._isOrIsParent(data.layer._icon, data.originalEvent.relatedTarget)) {
+ return;
+ }
+ type = 'cluster' + type;
+ }
+
+ L.FeatureGroup.prototype.fire.call(this, type, data, propagate);
+ },
+
+ //Override L.Evented.listens
+ listens: function (type, propagate) {
+ return L.FeatureGroup.prototype.listens.call(this, type, propagate) || L.FeatureGroup.prototype.listens.call(this, 'cluster' + type, propagate);
+ },
+
+ //Default functionality
+ _defaultIconCreateFunction: function (cluster) {
+ var childCount = cluster.getChildCount();
+
+ var c = ' marker-cluster-';
+ if (childCount < 10) {
+ c += 'small';
+ } else if (childCount < 100) {
+ c += 'medium';
+ } else {
+ c += 'large';
+ }
+
+ return new L.DivIcon({ html: '
' + childCount + '
', className: 'marker-cluster' + c, iconSize: new L.Point(40, 40) });
+ },
+
+ _bindEvents: function () {
+ var map = this._map,
+ spiderfyOnMaxZoom = this.options.spiderfyOnMaxZoom,
+ showCoverageOnHover = this.options.showCoverageOnHover,
+ zoomToBoundsOnClick = this.options.zoomToBoundsOnClick;
+
+ //Zoom on cluster click or spiderfy if we are at the lowest level
+ if (spiderfyOnMaxZoom || zoomToBoundsOnClick) {
+ this.on('clusterclick', this._zoomOrSpiderfy, this);
+ }
+
+ //Show convex hull (boundary) polygon on mouse over
+ if (showCoverageOnHover) {
+ this.on('clustermouseover', this._showCoverage, this);
+ this.on('clustermouseout', this._hideCoverage, this);
+ map.on('zoomend', this._hideCoverage, this);
+ }
+ },
+
+ _zoomOrSpiderfy: function (e) {
+ var cluster = e.layer,
+ bottomCluster = cluster;
+
+ while (bottomCluster._childClusters.length === 1) {
+ bottomCluster = bottomCluster._childClusters[0];
+ }
+
+ if (bottomCluster._zoom === this._maxZoom &&
+ bottomCluster._childCount === cluster._childCount &&
+ this.options.spiderfyOnMaxZoom) {
+
+ // All child markers are contained in a single cluster from this._maxZoom to this cluster.
+ cluster.spiderfy();
+ } else if (this.options.zoomToBoundsOnClick) {
+ cluster.zoomToBounds();
+ }
+
+ // Focus the map again for keyboard users.
+ if (e.originalEvent && e.originalEvent.keyCode === 13) {
+ this._map._container.focus();
+ }
+ },
+
+ _showCoverage: function (e) {
+ var map = this._map;
+ if (this._inZoomAnimation) {
+ return;
+ }
+ if (this._shownPolygon) {
+ map.removeLayer(this._shownPolygon);
+ }
+ if (e.layer.getChildCount() > 2 && e.layer !== this._spiderfied) {
+ this._shownPolygon = new L.Polygon(e.layer.getConvexHull(), this.options.polygonOptions);
+ map.addLayer(this._shownPolygon);
+ }
+ },
+
+ _hideCoverage: function () {
+ if (this._shownPolygon) {
+ this._map.removeLayer(this._shownPolygon);
+ this._shownPolygon = null;
+ }
+ },
+
+ _unbindEvents: function () {
+ var spiderfyOnMaxZoom = this.options.spiderfyOnMaxZoom,
+ showCoverageOnHover = this.options.showCoverageOnHover,
+ zoomToBoundsOnClick = this.options.zoomToBoundsOnClick,
+ map = this._map;
+
+ if (spiderfyOnMaxZoom || zoomToBoundsOnClick) {
+ this.off('clusterclick', this._zoomOrSpiderfy, this);
+ }
+ if (showCoverageOnHover) {
+ this.off('clustermouseover', this._showCoverage, this);
+ this.off('clustermouseout', this._hideCoverage, this);
+ map.off('zoomend', this._hideCoverage, this);
+ }
+ },
+
+ _zoomEnd: function () {
+ if (!this._map) { //May have been removed from the map by a zoomEnd handler
+ return;
+ }
+ this._mergeSplitClusters();
+
+ this._zoom = Math.round(this._map._zoom);
+ this._currentShownBounds = this._getExpandedVisibleBounds();
+ },
+
+ _moveEnd: function () {
+ if (this._inZoomAnimation) {
+ return;
+ }
+
+ var newBounds = this._getExpandedVisibleBounds();
+
+ this._topClusterLevel._recursivelyRemoveChildrenFromMap(this._currentShownBounds, this._zoom, newBounds);
+ this._topClusterLevel._recursivelyAddChildrenToMap(null, Math.round(this._map._zoom), newBounds);
+
+ this._currentShownBounds = newBounds;
+ return;
+ },
+
+ _generateInitialClusters: function () {
+ var maxZoom = this._map.getMaxZoom(),
+ radius = this.options.maxClusterRadius,
+ radiusFn = radius;
+
+ //If we just set maxClusterRadius to a single number, we need to create
+ //a simple function to return that number. Otherwise, we just have to
+ //use the function we've passed in.
+ if (typeof radius !== "function") {
+ radiusFn = function () { return radius; };
+ }
+
+ if (this.options.disableClusteringAtZoom) {
+ maxZoom = this.options.disableClusteringAtZoom - 1;
+ }
+ this._maxZoom = maxZoom;
+ this._gridClusters = {};
+ this._gridUnclustered = {};
+
+ //Set up DistanceGrids for each zoom
+ for (var zoom = maxZoom; zoom >= 0; zoom--) {
+ this._gridClusters[zoom] = new L.DistanceGrid(radiusFn(zoom));
+ this._gridUnclustered[zoom] = new L.DistanceGrid(radiusFn(zoom));
+ }
+
+ // Instantiate the appropriate L.MarkerCluster class (animated or not).
+ this._topClusterLevel = new this._markerCluster(this, -1);
+ },
+
+ //Zoom: Zoom to start adding at (Pass this._maxZoom to start at the bottom)
+ _addLayer: function (layer, zoom) {
+ var gridClusters = this._gridClusters,
+ gridUnclustered = this._gridUnclustered,
+ markerPoint, z;
+
+ if (this.options.singleMarkerMode) {
+ this._overrideMarkerIcon(layer);
+ }
+
+ layer.on('move', this._childMarkerMoved, this);
+
+ //Find the lowest zoom level to slot this one in
+ for (; zoom >= 0; zoom--) {
+ markerPoint = this._map.project(layer.getLatLng(), zoom); // calculate pixel position
+
+ //Try find a cluster close by
+ var closest = gridClusters[zoom].getNearObject(markerPoint);
+ if (closest) {
+ closest._addChild(layer);
+ layer.__parent = closest;
+ return;
+ }
+
+ //Try find a marker close by to form a new cluster with
+ closest = gridUnclustered[zoom].getNearObject(markerPoint);
+ if (closest) {
+ var parent = closest.__parent;
+ if (parent) {
+ this._removeLayer(closest, false);
+ }
+
+ //Create new cluster with these 2 in it
+
+ var newCluster = new this._markerCluster(this, zoom, closest, layer);
+ gridClusters[zoom].addObject(newCluster, this._map.project(newCluster._cLatLng, zoom));
+ closest.__parent = newCluster;
+ layer.__parent = newCluster;
+
+ //First create any new intermediate parent clusters that don't exist
+ var lastParent = newCluster;
+ for (z = zoom - 1; z > parent._zoom; z--) {
+ lastParent = new this._markerCluster(this, z, lastParent);
+ gridClusters[z].addObject(lastParent, this._map.project(closest.getLatLng(), z));
+ }
+ parent._addChild(lastParent);
+
+ //Remove closest from this zoom level and any above that it is in, replace with newCluster
+ this._removeFromGridUnclustered(closest, zoom);
+
+ return;
+ }
+
+ //Didn't manage to cluster in at this zoom, record us as a marker here and continue upwards
+ gridUnclustered[zoom].addObject(layer, markerPoint);
+ }
+
+ //Didn't get in anything, add us to the top
+ this._topClusterLevel._addChild(layer);
+ layer.__parent = this._topClusterLevel;
+ return;
+ },
+
+ /**
+ * Refreshes the icon of all "dirty" visible clusters.
+ * Non-visible "dirty" clusters will be updated when they are added to the map.
+ * @private
+ */
+ _refreshClustersIcons: function () {
+ this._featureGroup.eachLayer(function (c) {
+ if (c instanceof L.MarkerCluster && c._iconNeedsUpdate) {
+ c._updateIcon();
+ }
+ });
+ },
+
+ //Enqueue code to fire after the marker expand/contract has happened
+ _enqueue: function (fn) {
+ this._queue.push(fn);
+ if (!this._queueTimeout) {
+ this._queueTimeout = setTimeout(L.bind(this._processQueue, this), 300);
+ }
+ },
+ _processQueue: function () {
+ for (var i = 0; i < this._queue.length; i++) {
+ this._queue[i].call(this);
+ }
+ this._queue.length = 0;
+ clearTimeout(this._queueTimeout);
+ this._queueTimeout = null;
+ },
+
+ //Merge and split any existing clusters that are too big or small
+ _mergeSplitClusters: function () {
+ var mapZoom = Math.round(this._map._zoom);
+
+ //In case we are starting to split before the animation finished
+ this._processQueue();
+
+ if (this._zoom < mapZoom && this._currentShownBounds.intersects(this._getExpandedVisibleBounds())) { //Zoom in, split
+ this._animationStart();
+ //Remove clusters now off screen
+ this._topClusterLevel._recursivelyRemoveChildrenFromMap(this._currentShownBounds, this._zoom, this._getExpandedVisibleBounds());
+
+ this._animationZoomIn(this._zoom, mapZoom);
+
+ } else if (this._zoom > mapZoom) { //Zoom out, merge
+ this._animationStart();
+
+ this._animationZoomOut(this._zoom, mapZoom);
+ } else {
+ this._moveEnd();
+ }
+ },
+
+ //Gets the maps visible bounds expanded in each direction by the size of the screen (so the user cannot see an area we do not cover in one pan)
+ _getExpandedVisibleBounds: function () {
+ if (!this.options.removeOutsideVisibleBounds) {
+ return this._mapBoundsInfinite;
+ } else if (L.Browser.mobile) {
+ return this._checkBoundsMaxLat(this._map.getBounds());
+ }
+
+ return this._checkBoundsMaxLat(this._map.getBounds().pad(1)); // Padding expands the bounds by its own dimensions but scaled with the given factor.
+ },
+
+ /**
+ * Expands the latitude to Infinity (or -Infinity) if the input bounds reach the map projection maximum defined latitude
+ * (in the case of Web/Spherical Mercator, it is 85.0511287798 / see https://en.wikipedia.org/wiki/Web_Mercator#Formulas).
+ * Otherwise, the removeOutsideVisibleBounds option will remove markers beyond that limit, whereas the same markers without
+ * this option (or outside MCG) will have their position floored (ceiled) by the projection and rendered at that limit,
+ * making the user think that MCG "eats" them and never displays them again.
+ * @param bounds L.LatLngBounds
+ * @returns {L.LatLngBounds}
+ * @private
+ */
+ _checkBoundsMaxLat: function (bounds) {
+ var maxLat = this._maxLat;
+
+ if (maxLat !== undefined) {
+ if (bounds.getNorth() >= maxLat) {
+ bounds._northEast.lat = Infinity;
+ }
+ if (bounds.getSouth() <= -maxLat) {
+ bounds._southWest.lat = -Infinity;
+ }
+ }
+
+ return bounds;
+ },
+
+ //Shared animation code
+ _animationAddLayerNonAnimated: function (layer, newCluster) {
+ if (newCluster === layer) {
+ this._featureGroup.addLayer(layer);
+ } else if (newCluster._childCount === 2) {
+ newCluster._addToMap();
+
+ var markers = newCluster.getAllChildMarkers();
+ this._featureGroup.removeLayer(markers[0]);
+ this._featureGroup.removeLayer(markers[1]);
+ } else {
+ newCluster._updateIcon();
+ }
+ },
+
+ /**
+ * Extracts individual (i.e. non-group) layers from a Layer Group.
+ * @param group to extract layers from.
+ * @param output {Array} in which to store the extracted layers.
+ * @returns {*|Array}
+ * @private
+ */
+ _extractNonGroupLayers: function (group, output) {
+ var layers = group.getLayers(),
+ i = 0,
+ layer;
+
+ output = output || [];
+
+ for (; i < layers.length; i++) {
+ layer = layers[i];
+
+ if (layer instanceof L.LayerGroup) {
+ this._extractNonGroupLayers(layer, output);
+ continue;
+ }
+
+ output.push(layer);
+ }
+
+ return output;
+ },
+
+ /**
+ * Implements the singleMarkerMode option.
+ * @param layer Marker to re-style using the Clusters iconCreateFunction.
+ * @returns {L.Icon} The newly created icon.
+ * @private
+ */
+ _overrideMarkerIcon: function (layer) {
+ var icon = layer.options.icon = this.options.iconCreateFunction({
+ getChildCount: function () {
+ return 1;
+ },
+ getAllChildMarkers: function () {
+ return [layer];
+ }
+ });
+
+ return icon;
+ }
+ });
+
+ // Constant bounds used in case option "removeOutsideVisibleBounds" is set to false.
+ L.MarkerClusterGroup.include({
+ _mapBoundsInfinite: new L.LatLngBounds(new L.LatLng(-Infinity, -Infinity), new L.LatLng(Infinity, Infinity))
+ });
+
+ L.MarkerClusterGroup.include({
+ _noAnimation: {
+ //Non Animated versions of everything
+ _animationStart: function () {
+ //Do nothing...
+ },
+ _animationZoomIn: function (previousZoomLevel, newZoomLevel) {
+ this._topClusterLevel._recursivelyRemoveChildrenFromMap(this._currentShownBounds, previousZoomLevel);
+ this._topClusterLevel._recursivelyAddChildrenToMap(null, newZoomLevel, this._getExpandedVisibleBounds());
+
+ //We didn't actually animate, but we use this event to mean "clustering animations have finished"
+ this.fire('animationend');
+ },
+ _animationZoomOut: function (previousZoomLevel, newZoomLevel) {
+ this._topClusterLevel._recursivelyRemoveChildrenFromMap(this._currentShownBounds, previousZoomLevel);
+ this._topClusterLevel._recursivelyAddChildrenToMap(null, newZoomLevel, this._getExpandedVisibleBounds());
+
+ //We didn't actually animate, but we use this event to mean "clustering animations have finished"
+ this.fire('animationend');
+ },
+ _animationAddLayer: function (layer, newCluster) {
+ this._animationAddLayerNonAnimated(layer, newCluster);
+ }
+ },
+
+ _withAnimation: {
+ //Animated versions here
+ _animationStart: function () {
+ this._map._mapPane.className += ' leaflet-cluster-anim';
+ this._inZoomAnimation++;
+ },
+
+ _animationZoomIn: function (previousZoomLevel, newZoomLevel) {
+ var bounds = this._getExpandedVisibleBounds(),
+ fg = this._featureGroup,
+ i;
+
+ this._ignoreMove = true;
+
+ //Add all children of current clusters to map and remove those clusters from map
+ this._topClusterLevel._recursively(bounds, previousZoomLevel, 0, function (c) {
+ var startPos = c._latlng,
+ markers = c._markers,
+ m;
+
+ if (!bounds.contains(startPos)) {
+ startPos = null;
+ }
+
+ if (c._isSingleParent() && previousZoomLevel + 1 === newZoomLevel) { //Immediately add the new child and remove us
+ fg.removeLayer(c);
+ c._recursivelyAddChildrenToMap(null, newZoomLevel, bounds);
+ } else {
+ //Fade out old cluster
+ c.clusterHide();
+ c._recursivelyAddChildrenToMap(startPos, newZoomLevel, bounds);
+ }
+
+ //Remove all markers that aren't visible any more
+ //TODO: Do we actually need to do this on the higher levels too?
+ for (i = markers.length - 1; i >= 0; i--) {
+ m = markers[i];
+ if (!bounds.contains(m._latlng)) {
+ fg.removeLayer(m);
+ }
+ }
+
+ });
+
+ this._forceLayout();
+
+ //Update opacities
+ this._topClusterLevel._recursivelyBecomeVisible(bounds, newZoomLevel);
+ //TODO Maybe? Update markers in _recursivelyBecomeVisible
+ fg.eachLayer(function (n) {
+ if (!(n instanceof L.MarkerCluster) && n._icon) {
+ n.clusterShow();
+ }
+ });
+
+ //update the positions of the just added clusters/markers
+ this._topClusterLevel._recursively(bounds, previousZoomLevel, newZoomLevel, function (c) {
+ c._recursivelyRestoreChildPositions(newZoomLevel);
+ });
+
+ this._ignoreMove = false;
+
+ //Remove the old clusters and close the zoom animation
+ this._enqueue(function () {
+ //update the positions of the just added clusters/markers
+ this._topClusterLevel._recursively(bounds, previousZoomLevel, 0, function (c) {
+ fg.removeLayer(c);
+ c.clusterShow();
+ });
+
+ this._animationEnd();
+ });
+ },
+
+ _animationZoomOut: function (previousZoomLevel, newZoomLevel) {
+ this._animationZoomOutSingle(this._topClusterLevel, previousZoomLevel - 1, newZoomLevel);
+
+ //Need to add markers for those that weren't on the map before but are now
+ this._topClusterLevel._recursivelyAddChildrenToMap(null, newZoomLevel, this._getExpandedVisibleBounds());
+ //Remove markers that were on the map before but won't be now
+ this._topClusterLevel._recursivelyRemoveChildrenFromMap(this._currentShownBounds, previousZoomLevel, this._getExpandedVisibleBounds());
+ },
+
+ _animationAddLayer: function (layer, newCluster) {
+ var me = this,
+ fg = this._featureGroup;
+
+ fg.addLayer(layer);
+ if (newCluster !== layer) {
+ if (newCluster._childCount > 2) { //Was already a cluster
+
+ newCluster._updateIcon();
+ this._forceLayout();
+ this._animationStart();
+
+ layer._setPos(this._map.latLngToLayerPoint(newCluster.getLatLng()));
+ layer.clusterHide();
+
+ this._enqueue(function () {
+ fg.removeLayer(layer);
+ layer.clusterShow();
+
+ me._animationEnd();
+ });
+
+ } else { //Just became a cluster
+ this._forceLayout();
+
+ me._animationStart();
+ me._animationZoomOutSingle(newCluster, this._map.getMaxZoom(), this._map.getZoom());
+ }
+ }
+ }
+ },
+
+ // Private methods for animated versions.
+ _animationZoomOutSingle: function (cluster, previousZoomLevel, newZoomLevel) {
+ var bounds = this._getExpandedVisibleBounds();
+
+ //Animate all of the markers in the clusters to move to their cluster center point
+ cluster._recursivelyAnimateChildrenInAndAddSelfToMap(bounds, previousZoomLevel + 1, newZoomLevel);
+
+ var me = this;
+
+ //Update the opacity (If we immediately set it they won't animate)
+ this._forceLayout();
+ cluster._recursivelyBecomeVisible(bounds, newZoomLevel);
+
+ //TODO: Maybe use the transition timing stuff to make this more reliable
+ //When the animations are done, tidy up
+ this._enqueue(function () {
+
+ //This cluster stopped being a cluster before the timeout fired
+ if (cluster._childCount === 1) {
+ var m = cluster._markers[0];
+ //If we were in a cluster animation at the time then the opacity and position of our child could be wrong now, so fix it
+ this._ignoreMove = true;
+ m.setLatLng(m.getLatLng());
+ this._ignoreMove = false;
+ if (m.clusterShow) {
+ m.clusterShow();
+ }
+ } else {
+ cluster._recursively(bounds, newZoomLevel, 0, function (c) {
+ c._recursivelyRemoveChildrenFromMap(bounds, previousZoomLevel + 1);
+ });
+ }
+ me._animationEnd();
+ });
+ },
+
+ _animationEnd: function () {
+ if (this._map) {
+ this._map._mapPane.className = this._map._mapPane.className.replace(' leaflet-cluster-anim', '');
+ }
+ this._inZoomAnimation--;
+ this.fire('animationend');
+ },
+
+ //Force a browser layout of stuff in the map
+ // Should apply the current opacity and location to all elements so we can update them again for an animation
+ _forceLayout: function () {
+ //In my testing this works, infact offsetWidth of any element seems to work.
+ //Could loop all this._layers and do this for each _icon if it stops working
+
+ L.Util.falseFn(document.body.offsetWidth);
+ }
+ });
+
+ L.markerClusterGroup = function (options) {
+ return new L.MarkerClusterGroup(options);
+ };
+
+
+ L.MarkerCluster = L.Marker.extend({
+ initialize: function (group, zoom, a, b) {
+
+ L.Marker.prototype.initialize.call(this, a ? (a._cLatLng || a.getLatLng()) : new L.LatLng(0, 0), { icon: this });
+
+
+ this._group = group;
+ this._zoom = zoom;
+
+ this._markers = [];
+ this._childClusters = [];
+ this._childCount = 0;
+ this._iconNeedsUpdate = true;
+ this._boundsNeedUpdate = true;
+
+ this._bounds = new L.LatLngBounds();
+
+ if (a) {
+ this._addChild(a);
+ }
+ if (b) {
+ this._addChild(b);
+ }
+ },
+
+ //Recursively retrieve all child markers of this cluster
+ getAllChildMarkers: function (storageArray) {
+ storageArray = storageArray || [];
+
+ for (var i = this._childClusters.length - 1; i >= 0; i--) {
+ this._childClusters[i].getAllChildMarkers(storageArray);
+ }
+
+ for (var j = this._markers.length - 1; j >= 0; j--) {
+ storageArray.push(this._markers[j]);
+ }
+
+ return storageArray;
+ },
+
+ //Returns the count of how many child markers we have
+ getChildCount: function () {
+ return this._childCount;
+ },
+
+ //Zoom to the minimum of showing all of the child markers, or the extents of this cluster
+ zoomToBounds: function () {
+ var childClusters = this._childClusters.slice(),
+ map = this._group._map,
+ boundsZoom = map.getBoundsZoom(this._bounds),
+ zoom = this._zoom + 1,
+ mapZoom = map.getZoom(),
+ i;
+
+ //calculate how far we need to zoom down to see all of the markers
+ while (childClusters.length > 0 && boundsZoom > zoom) {
+ zoom++;
+ var newClusters = [];
+ for (i = 0; i < childClusters.length; i++) {
+ newClusters = newClusters.concat(childClusters[i]._childClusters);
+ }
+ childClusters = newClusters;
+ }
+
+ if (boundsZoom > zoom) {
+ this._group._map.setView(this._latlng, zoom);
+ } else if (boundsZoom <= mapZoom) { //If fitBounds wouldn't zoom us down, zoom us down instead
+ this._group._map.setView(this._latlng, mapZoom + 1);
+ } else {
+ this._group._map.fitBounds(this._bounds);
+ }
+ },
+
+ getBounds: function () {
+ var bounds = new L.LatLngBounds();
+ bounds.extend(this._bounds);
+ return bounds;
+ },
+
+ _updateIcon: function () {
+ this._iconNeedsUpdate = true;
+ if (this._icon) {
+ this.setIcon(this);
+ }
+ },
+
+ //Cludge for Icon, we pretend to be an icon for performance
+ createIcon: function () {
+ if (this._iconNeedsUpdate) {
+ this._iconObj = this._group.options.iconCreateFunction(this);
+ this._iconNeedsUpdate = false;
+ }
+ return this._iconObj.createIcon();
+ },
+ createShadow: function () {
+ return this._iconObj.createShadow();
+ },
+
+
+ _addChild: function (new1, isNotificationFromChild) {
+
+ this._iconNeedsUpdate = true;
+
+ this._boundsNeedUpdate = true;
+ this._setClusterCenter(new1);
+
+ if (new1 instanceof L.MarkerCluster) {
+ if (!isNotificationFromChild) {
+ this._childClusters.push(new1);
+ new1.__parent = this;
+ }
+ this._childCount += new1._childCount;
+ } else {
+ if (!isNotificationFromChild) {
+ this._markers.push(new1);
+ }
+ this._childCount++;
+ }
+
+ if (this.__parent) {
+ this.__parent._addChild(new1, true);
+ }
+ },
+
+ /**
+ * Makes sure the cluster center is set. If not, uses the child center if it is a cluster, or the marker position.
+ * @param child L.MarkerCluster|L.Marker that will be used as cluster center if not defined yet.
+ * @private
+ */
+ _setClusterCenter: function (child) {
+ if (!this._cLatLng) {
+ // when clustering, take position of the first point as the cluster center
+ this._cLatLng = child._cLatLng || child._latlng;
+ }
+ },
+
+ /**
+ * Assigns impossible bounding values so that the next extend entirely determines the new bounds.
+ * This method avoids having to trash the previous L.LatLngBounds object and to create a new one, which is much slower for this class.
+ * As long as the bounds are not extended, most other methods would probably fail, as they would with bounds initialized but not extended.
+ * @private
+ */
+ _resetBounds: function () {
+ var bounds = this._bounds;
+
+ if (bounds._southWest) {
+ bounds._southWest.lat = Infinity;
+ bounds._southWest.lng = Infinity;
+ }
+ if (bounds._northEast) {
+ bounds._northEast.lat = -Infinity;
+ bounds._northEast.lng = -Infinity;
+ }
+ },
+
+ _recalculateBounds: function () {
+ var markers = this._markers,
+ childClusters = this._childClusters,
+ latSum = 0,
+ lngSum = 0,
+ totalCount = this._childCount,
+ i, child, childLatLng, childCount;
+
+ // Case where all markers are removed from the map and we are left with just an empty _topClusterLevel.
+ if (totalCount === 0) {
+ return;
+ }
+
+ // Reset rather than creating a new object, for performance.
+ this._resetBounds();
+
+ // Child markers.
+ for (i = 0; i < markers.length; i++) {
+ childLatLng = markers[i]._latlng;
+
+ this._bounds.extend(childLatLng);
+
+ latSum += childLatLng.lat;
+ lngSum += childLatLng.lng;
+ }
+
+ // Child clusters.
+ for (i = 0; i < childClusters.length; i++) {
+ child = childClusters[i];
+
+ // Re-compute child bounds and weighted position first if necessary.
+ if (child._boundsNeedUpdate) {
+ child._recalculateBounds();
+ }
+
+ this._bounds.extend(child._bounds);
+
+ childLatLng = child._wLatLng;
+ childCount = child._childCount;
+
+ latSum += childLatLng.lat * childCount;
+ lngSum += childLatLng.lng * childCount;
+ }
+
+ this._latlng = this._wLatLng = new L.LatLng(latSum / totalCount, lngSum / totalCount);
+
+ // Reset dirty flag.
+ this._boundsNeedUpdate = false;
+ },
+
+ //Set our markers position as given and add it to the map
+ _addToMap: function (startPos) {
+ if (startPos) {
+ this._backupLatlng = this._latlng;
+ this.setLatLng(startPos);
+ }
+ this._group._featureGroup.addLayer(this);
+ },
+
+ _recursivelyAnimateChildrenIn: function (bounds, center, maxZoom) {
+ this._recursively(bounds, 0, maxZoom - 1,
+ function (c) {
+ var markers = c._markers,
+ i, m;
+ for (i = markers.length - 1; i >= 0; i--) {
+ m = markers[i];
+
+ //Only do it if the icon is still on the map
+ if (m._icon) {
+ m._setPos(center);
+ m.clusterHide();
+ }
+ }
+ },
+ function (c) {
+ var childClusters = c._childClusters,
+ j, cm;
+ for (j = childClusters.length - 1; j >= 0; j--) {
+ cm = childClusters[j];
+ if (cm._icon) {
+ cm._setPos(center);
+ cm.clusterHide();
+ }
+ }
+ }
+ );
+ },
+
+ _recursivelyAnimateChildrenInAndAddSelfToMap: function (bounds, previousZoomLevel, newZoomLevel) {
+ this._recursively(bounds, newZoomLevel, 0,
+ function (c) {
+ c._recursivelyAnimateChildrenIn(bounds, c._group._map.latLngToLayerPoint(c.getLatLng()).round(), previousZoomLevel);
+
+ //TODO: depthToAnimateIn affects _isSingleParent, if there is a multizoom we may/may not be.
+ //As a hack we only do a animation free zoom on a single level zoom, if someone does multiple levels then we always animate
+ if (c._isSingleParent() && previousZoomLevel - 1 === newZoomLevel) {
+ c.clusterShow();
+ c._recursivelyRemoveChildrenFromMap(bounds, previousZoomLevel); //Immediately remove our children as we are replacing them. TODO previousBounds not bounds
+ } else {
+ c.clusterHide();
+ }
+
+ c._addToMap();
+ }
+ );
+ },
+
+ _recursivelyBecomeVisible: function (bounds, zoomLevel) {
+ this._recursively(bounds, 0, zoomLevel, null, function (c) {
+ c.clusterShow();
+ });
+ },
+
+ _recursivelyAddChildrenToMap: function (startPos, zoomLevel, bounds) {
+ this._recursively(bounds, -1, zoomLevel,
+ function (c) {
+ if (zoomLevel === c._zoom) {
+ return;
+ }
+
+ //Add our child markers at startPos (so they can be animated out)
+ for (var i = c._markers.length - 1; i >= 0; i--) {
+ var nm = c._markers[i];
+
+ if (!bounds.contains(nm._latlng)) {
+ continue;
+ }
+
+ if (startPos) {
+ nm._backupLatlng = nm.getLatLng();
+
+ nm.setLatLng(startPos);
+ if (nm.clusterHide) {
+ nm.clusterHide();
+ }
+ }
+
+ c._group._featureGroup.addLayer(nm);
+ }
+ },
+ function (c) {
+ c._addToMap(startPos);
+ }
+ );
+ },
+
+ _recursivelyRestoreChildPositions: function (zoomLevel) {
+ //Fix positions of child markers
+ for (var i = this._markers.length - 1; i >= 0; i--) {
+ var nm = this._markers[i];
+ if (nm._backupLatlng) {
+ nm.setLatLng(nm._backupLatlng);
+ delete nm._backupLatlng;
+ }
+ }
+
+ if (zoomLevel - 1 === this._zoom) {
+ //Reposition child clusters
+ for (var j = this._childClusters.length - 1; j >= 0; j--) {
+ this._childClusters[j]._restorePosition();
+ }
+ } else {
+ for (var k = this._childClusters.length - 1; k >= 0; k--) {
+ this._childClusters[k]._recursivelyRestoreChildPositions(zoomLevel);
+ }
+ }
+ },
+
+ _restorePosition: function () {
+ if (this._backupLatlng) {
+ this.setLatLng(this._backupLatlng);
+ delete this._backupLatlng;
+ }
+ },
+
+ //exceptBounds: If set, don't remove any markers/clusters in it
+ _recursivelyRemoveChildrenFromMap: function (previousBounds, zoomLevel, exceptBounds) {
+ var m, i;
+ this._recursively(previousBounds, -1, zoomLevel - 1,
+ function (c) {
+ //Remove markers at every level
+ for (i = c._markers.length - 1; i >= 0; i--) {
+ m = c._markers[i];
+ if (!exceptBounds || !exceptBounds.contains(m._latlng)) {
+ c._group._featureGroup.removeLayer(m);
+ if (m.clusterShow) {
+ m.clusterShow();
+ }
+ }
+ }
+ },
+ function (c) {
+ //Remove child clusters at just the bottom level
+ for (i = c._childClusters.length - 1; i >= 0; i--) {
+ m = c._childClusters[i];
+ if (!exceptBounds || !exceptBounds.contains(m._latlng)) {
+ c._group._featureGroup.removeLayer(m);
+ if (m.clusterShow) {
+ m.clusterShow();
+ }
+ }
+ }
+ }
+ );
+ },
+
+ //Run the given functions recursively to this and child clusters
+ // boundsToApplyTo: a L.LatLngBounds representing the bounds of what clusters to recurse in to
+ // zoomLevelToStart: zoom level to start running functions (inclusive)
+ // zoomLevelToStop: zoom level to stop running functions (inclusive)
+ // runAtEveryLevel: function that takes an L.MarkerCluster as an argument that should be applied on every level
+ // runAtBottomLevel: function that takes an L.MarkerCluster as an argument that should be applied at only the bottom level
+ _recursively: function (boundsToApplyTo, zoomLevelToStart, zoomLevelToStop, runAtEveryLevel, runAtBottomLevel) {
+ var childClusters = this._childClusters,
+ zoom = this._zoom,
+ i, c;
+
+ if (zoomLevelToStart > zoom) { //Still going down to required depth, just recurse to child clusters
+ for (i = childClusters.length - 1; i >= 0; i--) {
+ c = childClusters[i];
+ if (boundsToApplyTo.intersects(c._bounds)) {
+ c._recursively(boundsToApplyTo, zoomLevelToStart, zoomLevelToStop, runAtEveryLevel, runAtBottomLevel);
+ }
+ }
+ } else { //In required depth
+
+ if (runAtEveryLevel) {
+ runAtEveryLevel(this);
+ }
+ if (runAtBottomLevel && this._zoom === zoomLevelToStop) {
+ runAtBottomLevel(this);
+ }
+
+ //TODO: This loop is almost the same as above
+ if (zoomLevelToStop > zoom) {
+ for (i = childClusters.length - 1; i >= 0; i--) {
+ c = childClusters[i];
+ if (boundsToApplyTo.intersects(c._bounds)) {
+ c._recursively(boundsToApplyTo, zoomLevelToStart, zoomLevelToStop, runAtEveryLevel, runAtBottomLevel);
+ }
+ }
+ }
+ }
+ },
+
+ //Returns true if we are the parent of only one cluster and that cluster is the same as us
+ _isSingleParent: function () {
+ //Don't need to check this._markers as the rest won't work if there are any
+ return this._childClusters.length > 0 && this._childClusters[0]._childCount === this._childCount;
+ }
+ });
+
+
+
+ /*
+ * Extends L.Marker to include two extra methods: clusterHide and clusterShow.
+ *
+ * They work as setOpacity(0) and setOpacity(1) respectively, but
+ * they will remember the marker's opacity when hiding and showing it again.
+ *
+ */
+
+
+ L.Marker.include({
+
+ clusterHide: function () {
+ this.options.opacityWhenUnclustered = this.options.opacity || 1;
+ return this.setOpacity(0);
+ },
+
+ clusterShow: function () {
+ var ret = this.setOpacity(this.options.opacity || this.options.opacityWhenUnclustered);
+ delete this.options.opacityWhenUnclustered;
+ return ret;
+ }
+
+ });
+
+
+
+
+
+ L.DistanceGrid = function (cellSize) {
+ this._cellSize = cellSize;
+ this._sqCellSize = cellSize * cellSize;
+ this._grid = {};
+ this._objectPoint = { };
+ };
+
+ L.DistanceGrid.prototype = {
+
+ addObject: function (obj, point) {
+ var x = this._getCoord(point.x),
+ y = this._getCoord(point.y),
+ grid = this._grid,
+ row = grid[y] = grid[y] || {},
+ cell = row[x] = row[x] || [],
+ stamp = L.Util.stamp(obj);
+
+ this._objectPoint[stamp] = point;
+
+ cell.push(obj);
+ },
+
+ updateObject: function (obj, point) {
+ this.removeObject(obj);
+ this.addObject(obj, point);
+ },
+
+ //Returns true if the object was found
+ removeObject: function (obj, point) {
+ var x = this._getCoord(point.x),
+ y = this._getCoord(point.y),
+ grid = this._grid,
+ row = grid[y] = grid[y] || {},
+ cell = row[x] = row[x] || [],
+ i, len;
+
+ delete this._objectPoint[L.Util.stamp(obj)];
+
+ for (i = 0, len = cell.length; i < len; i++) {
+ if (cell[i] === obj) {
+
+ cell.splice(i, 1);
+
+ if (len === 1) {
+ delete row[x];
+ }
+
+ return true;
+ }
+ }
+
+ },
+
+ eachObject: function (fn, context) {
+ var i, j, k, len, row, cell, removed,
+ grid = this._grid;
+
+ for (i in grid) {
+ row = grid[i];
+
+ for (j in row) {
+ cell = row[j];
+
+ for (k = 0, len = cell.length; k < len; k++) {
+ removed = fn.call(context, cell[k]);
+ if (removed) {
+ k--;
+ len--;
+ }
+ }
+ }
+ }
+ },
+
+ getNearObject: function (point) {
+ var x = this._getCoord(point.x),
+ y = this._getCoord(point.y),
+ i, j, k, row, cell, len, obj, dist,
+ objectPoint = this._objectPoint,
+ closestDistSq = this._sqCellSize,
+ closest = null;
+
+ for (i = y - 1; i <= y + 1; i++) {
+ row = this._grid[i];
+ if (row) {
+
+ for (j = x - 1; j <= x + 1; j++) {
+ cell = row[j];
+ if (cell) {
+
+ for (k = 0, len = cell.length; k < len; k++) {
+ obj = cell[k];
+ dist = this._sqDist(objectPoint[L.Util.stamp(obj)], point);
+ if (dist < closestDistSq) {
+ closestDistSq = dist;
+ closest = obj;
+ }
+ }
+ }
+ }
+ }
+ }
+ return closest;
+ },
+
+ _getCoord: function (x) {
+ return Math.floor(x / this._cellSize);
+ },
+
+ _sqDist: function (p, p2) {
+ var dx = p2.x - p.x,
+ dy = p2.y - p.y;
+ return dx * dx + dy * dy;
+ }
+ };
+
+
+ /* Copyright (c) 2012 the authors listed at the following URL, and/or
+ the authors of referenced articles or incorporated external code:
+ http://en.literateprograms.org/Quickhull_(Javascript)?action=history&offset=20120410175256
+
+ Permission is hereby granted, free of charge, to any person obtaining
+ a copy of this software and associated documentation files (the
+ "Software"), to deal in the Software without restriction, including
+ without limitation the rights to use, copy, modify, merge, publish,
+ distribute, sublicense, and/or sell copies of the Software, and to
+ permit persons to whom the Software is furnished to do so, subject to
+ the following conditions:
+
+ The above copyright notice and this permission notice shall be
+ included in all copies or substantial portions of the Software.
+
+ THE SOFTWARE IS PROVIDED "AS IS", WITHOUT WARRANTY OF ANY KIND,
+ EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO THE WARRANTIES OF
+ MERCHANTABILITY, FITNESS FOR A PARTICULAR PURPOSE AND NONINFRINGEMENT.
+ IN NO EVENT SHALL THE AUTHORS OR COPYRIGHT HOLDERS BE LIABLE FOR ANY
+ CLAIM, DAMAGES OR OTHER LIABILITY, WHETHER IN AN ACTION OF CONTRACT,
+ TORT OR OTHERWISE, ARISING FROM, OUT OF OR IN CONNECTION WITH THE
+ SOFTWARE OR THE USE OR OTHER DEALINGS IN THE SOFTWARE.
+
+ Retrieved from: http://en.literateprograms.org/Quickhull_(Javascript)?oldid=18434
+ */
+
+ (function () {
+ L.QuickHull = {
+
+ /*
+ * @param {Object} cpt a point to be measured from the baseline
+ * @param {Array} bl the baseline, as represented by a two-element
+ * array of latlng objects.
+ * @returns {Number} an approximate distance measure
+ */
+ getDistant: function (cpt, bl) {
+ var vY = bl[1].lat - bl[0].lat,
+ vX = bl[0].lng - bl[1].lng;
+ return (vX * (cpt.lat - bl[0].lat) + vY * (cpt.lng - bl[0].lng));
+ },
+
+ /*
+ * @param {Array} baseLine a two-element array of latlng objects
+ * representing the baseline to project from
+ * @param {Array} latLngs an array of latlng objects
+ * @returns {Object} the maximum point and all new points to stay
+ * in consideration for the hull.
+ */
+ findMostDistantPointFromBaseLine: function (baseLine, latLngs) {
+ var maxD = 0,
+ maxPt = null,
+ newPoints = [],
+ i, pt, d;
+
+ for (i = latLngs.length - 1; i >= 0; i--) {
+ pt = latLngs[i];
+ d = this.getDistant(pt, baseLine);
+
+ if (d > 0) {
+ newPoints.push(pt);
+ } else {
+ continue;
+ }
+
+ if (d > maxD) {
+ maxD = d;
+ maxPt = pt;
+ }
+ }
+
+ return { maxPoint: maxPt, newPoints: newPoints };
+ },
+
+
+ /*
+ * Given a baseline, compute the convex hull of latLngs as an array
+ * of latLngs.
+ *
+ * @param {Array} latLngs
+ * @returns {Array}
+ */
+ buildConvexHull: function (baseLine, latLngs) {
+ var convexHullBaseLines = [],
+ t = this.findMostDistantPointFromBaseLine(baseLine, latLngs);
+
+ if (t.maxPoint) { // if there is still a point "outside" the base line
+ convexHullBaseLines =
+ convexHullBaseLines.concat(
+ this.buildConvexHull([baseLine[0], t.maxPoint], t.newPoints)
+ );
+ convexHullBaseLines =
+ convexHullBaseLines.concat(
+ this.buildConvexHull([t.maxPoint, baseLine[1]], t.newPoints)
+ );
+ return convexHullBaseLines;
+ } else { // if there is no more point "outside" the base line, the current base line is part of the convex hull
+ return [baseLine[0]];
+ }
+ },
+
+ /*
+ * Given an array of latlngs, compute a convex hull as an array
+ * of latlngs
+ *
+ * @param {Array} latLngs
+ * @returns {Array}
+ */
+ getConvexHull: function (latLngs) {
+ // find first baseline
+ var maxLat = false, minLat = false,
+ maxLng = false, minLng = false,
+ maxLatPt = null, minLatPt = null,
+ maxLngPt = null, minLngPt = null,
+ maxPt = null, minPt = null,
+ i;
+
+ for (i = latLngs.length - 1; i >= 0; i--) {
+ var pt = latLngs[i];
+ if (maxLat === false || pt.lat > maxLat) {
+ maxLatPt = pt;
+ maxLat = pt.lat;
+ }
+ if (minLat === false || pt.lat < minLat) {
+ minLatPt = pt;
+ minLat = pt.lat;
+ }
+ if (maxLng === false || pt.lng > maxLng) {
+ maxLngPt = pt;
+ maxLng = pt.lng;
+ }
+ if (minLng === false || pt.lng < minLng) {
+ minLngPt = pt;
+ minLng = pt.lng;
+ }
+ }
+
+ if (minLat !== maxLat) {
+ minPt = minLatPt;
+ maxPt = maxLatPt;
+ } else {
+ minPt = minLngPt;
+ maxPt = maxLngPt;
+ }
+
+ var ch = [].concat(this.buildConvexHull([minPt, maxPt], latLngs),
+ this.buildConvexHull([maxPt, minPt], latLngs));
+ return ch;
+ }
+ };
+ }());
+
+ L.MarkerCluster.include({
+ getConvexHull: function () {
+ var childMarkers = this.getAllChildMarkers(),
+ points = [],
+ p, i;
+
+ for (i = childMarkers.length - 1; i >= 0; i--) {
+ p = childMarkers[i].getLatLng();
+ points.push(p);
+ }
+
+ return L.QuickHull.getConvexHull(points);
+ }
+ });
+
+
+ //This code is 100% based on https://github.com/jawj/OverlappingMarkerSpiderfier-Leaflet
+ //Huge thanks to jawj for implementing it first to make my job easy :-)
+
+ L.MarkerCluster.include({
+
+ _2PI: Math.PI * 2,
+ _circleFootSeparation: 25, //related to circumference of circle
+ _circleStartAngle: Math.PI / 6,
+
+ _spiralFootSeparation: 28, //related to size of spiral (experiment!)
+ _spiralLengthStart: 11,
+ _spiralLengthFactor: 5,
+
+ _circleSpiralSwitchover: 9, //show spiral instead of circle from this marker count upwards.
+ // 0 -> always spiral; Infinity -> always circle
+
+ spiderfy: function () {
+ if (this._group._spiderfied === this || this._group._inZoomAnimation) {
+ return;
+ }
+
+ var childMarkers = this.getAllChildMarkers(),
+ group = this._group,
+ map = group._map,
+ center = map.latLngToLayerPoint(this._latlng),
+ positions;
+
+ this._group._unspiderfy();
+ this._group._spiderfied = this;
+
+ //TODO Maybe: childMarkers order by distance to center
+
+ if (childMarkers.length >= this._circleSpiralSwitchover) {
+ positions = this._generatePointsSpiral(childMarkers.length, center);
+ } else {
+ center.y += 10; // Otherwise circles look wrong => hack for standard blue icon, renders differently for other icons.
+ positions = this._generatePointsCircle(childMarkers.length, center);
+ }
+
+ this._animationSpiderfy(childMarkers, positions);
+ },
+
+ unspiderfy: function (zoomDetails) {
+ ///
Argument from zoomanim if being called in a zoom animation or null otherwise
+ if (this._group._inZoomAnimation) {
+ return;
+ }
+ this._animationUnspiderfy(zoomDetails);
+
+ this._group._spiderfied = null;
+ },
+
+ _generatePointsCircle: function (count, centerPt) {
+ var circumference = this._group.options.spiderfyDistanceMultiplier * this._circleFootSeparation * (2 + count),
+ legLength = circumference / this._2PI, //radius from circumference
+ angleStep = this._2PI / count,
+ res = [],
+ i, angle;
+
+ res.length = count;
+
+ for (i = count - 1; i >= 0; i--) {
+ angle = this._circleStartAngle + i * angleStep;
+ res[i] = new L.Point(centerPt.x + legLength * Math.cos(angle), centerPt.y + legLength * Math.sin(angle))._round();
+ }
+
+ return res;
+ },
+
+ _generatePointsSpiral: function (count, centerPt) {
+ var spiderfyDistanceMultiplier = this._group.options.spiderfyDistanceMultiplier,
+ legLength = spiderfyDistanceMultiplier * this._spiralLengthStart,
+ separation = spiderfyDistanceMultiplier * this._spiralFootSeparation,
+ lengthFactor = spiderfyDistanceMultiplier * this._spiralLengthFactor * this._2PI,
+ angle = 0,
+ res = [],
+ i;
+
+ res.length = count;
+
+ // Higher index, closer position to cluster center.
+ for (i = count - 1; i >= 0; i--) {
+ angle += separation / legLength + i * 0.0005;
+ res[i] = new L.Point(centerPt.x + legLength * Math.cos(angle), centerPt.y + legLength * Math.sin(angle))._round();
+ legLength += lengthFactor / angle;
+ }
+ return res;
+ },
+
+ _noanimationUnspiderfy: function () {
+ var group = this._group,
+ map = group._map,
+ fg = group._featureGroup,
+ childMarkers = this.getAllChildMarkers(),
+ m, i;
+
+ group._ignoreMove = true;
+
+ this.setOpacity(1);
+ for (i = childMarkers.length - 1; i >= 0; i--) {
+ m = childMarkers[i];
+
+ fg.removeLayer(m);
+
+ if (m._preSpiderfyLatlng) {
+ m.setLatLng(m._preSpiderfyLatlng);
+ delete m._preSpiderfyLatlng;
+ }
+ if (m.setZIndexOffset) {
+ m.setZIndexOffset(0);
+ }
+
+ if (m._spiderLeg) {
+ map.removeLayer(m._spiderLeg);
+ delete m._spiderLeg;
+ }
+ }
+
+ group.fire('unspiderfied', {
+ cluster: this,
+ markers: childMarkers
+ });
+ group._ignoreMove = false;
+ group._spiderfied = null;
+ }
+ });
+
+ //Non Animated versions of everything
+ L.MarkerClusterNonAnimated = L.MarkerCluster.extend({
+ _animationSpiderfy: function (childMarkers, positions) {
+ var group = this._group,
+ map = group._map,
+ fg = group._featureGroup,
+ legOptions = this._group.options.spiderLegPolylineOptions,
+ i, m, leg, newPos;
+
+ group._ignoreMove = true;
+
+ // Traverse in ascending order to make sure that inner circleMarkers are on top of further legs. Normal markers are re-ordered by newPosition.
+ // The reverse order trick no longer improves performance on modern browsers.
+ for (i = 0; i < childMarkers.length; i++) {
+ newPos = map.layerPointToLatLng(positions[i]);
+ m = childMarkers[i];
+
+ // Add the leg before the marker, so that in case the latter is a circleMarker, the leg is behind it.
+ leg = new L.Polyline([this._latlng, newPos], legOptions);
+ map.addLayer(leg);
+ m._spiderLeg = leg;
+
+ // Now add the marker.
+ m._preSpiderfyLatlng = m._latlng;
+ m.setLatLng(newPos);
+ if (m.setZIndexOffset) {
+ m.setZIndexOffset(1000000); //Make these appear on top of EVERYTHING
+ }
+
+ fg.addLayer(m);
+ }
+ this.setOpacity(0.3);
+
+ group._ignoreMove = false;
+ group.fire('spiderfied', {
+ cluster: this,
+ markers: childMarkers
+ });
+ },
+
+ _animationUnspiderfy: function () {
+ this._noanimationUnspiderfy();
+ }
+ });
+
+ //Animated versions here
+ L.MarkerCluster.include({
+
+ _animationSpiderfy: function (childMarkers, positions) {
+ var me = this,
+ group = this._group,
+ map = group._map,
+ fg = group._featureGroup,
+ thisLayerLatLng = this._latlng,
+ thisLayerPos = map.latLngToLayerPoint(thisLayerLatLng),
+ svg = L.Path.SVG,
+ legOptions = L.extend({}, this._group.options.spiderLegPolylineOptions), // Copy the options so that we can modify them for animation.
+ finalLegOpacity = legOptions.opacity,
+ i, m, leg, legPath, legLength, newPos;
+
+ if (finalLegOpacity === undefined) {
+ finalLegOpacity = L.MarkerClusterGroup.prototype.options.spiderLegPolylineOptions.opacity;
+ }
+
+ if (svg) {
+ // If the initial opacity of the spider leg is not 0 then it appears before the animation starts.
+ legOptions.opacity = 0;
+
+ // Add the class for CSS transitions.
+ legOptions.className = (legOptions.className || '') + ' leaflet-cluster-spider-leg';
+ } else {
+ // Make sure we have a defined opacity.
+ legOptions.opacity = finalLegOpacity;
+ }
+
+ group._ignoreMove = true;
+
+ // Add markers and spider legs to map, hidden at our center point.
+ // Traverse in ascending order to make sure that inner circleMarkers are on top of further legs. Normal markers are re-ordered by newPosition.
+ // The reverse order trick no longer improves performance on modern browsers.
+ for (i = 0; i < childMarkers.length; i++) {
+ m = childMarkers[i];
+
+ newPos = map.layerPointToLatLng(positions[i]);
+
+ // Add the leg before the marker, so that in case the latter is a circleMarker, the leg is behind it.
+ leg = new L.Polyline([thisLayerLatLng, newPos], legOptions);
+ map.addLayer(leg);
+ m._spiderLeg = leg;
+
+ // Explanations: https://jakearchibald.com/2013/animated-line-drawing-svg/
+ // In our case the transition property is declared in the CSS file.
+ if (svg) {
+ legPath = leg._path;
+ legLength = legPath.getTotalLength() + 0.1; // Need a small extra length to avoid remaining dot in Firefox.
+ legPath.style.strokeDasharray = legLength; // Just 1 length is enough, it will be duplicated.
+ legPath.style.strokeDashoffset = legLength;
+ }
+
+ // If it is a marker, add it now and we'll animate it out
+ if (m.setZIndexOffset) {
+ m.setZIndexOffset(1000000); // Make normal markers appear on top of EVERYTHING
+ }
+ if (m.clusterHide) {
+ m.clusterHide();
+ }
+
+ // Vectors just get immediately added
+ fg.addLayer(m);
+
+ if (m._setPos) {
+ m._setPos(thisLayerPos);
+ }
+ }
+
+ group._forceLayout();
+ group._animationStart();
+
+ // Reveal markers and spider legs.
+ for (i = childMarkers.length - 1; i >= 0; i--) {
+ newPos = map.layerPointToLatLng(positions[i]);
+ m = childMarkers[i];
+
+ //Move marker to new position
+ m._preSpiderfyLatlng = m._latlng;
+ m.setLatLng(newPos);
+
+ if (m.clusterShow) {
+ m.clusterShow();
+ }
+
+ // Animate leg (animation is actually delegated to CSS transition).
+ if (svg) {
+ leg = m._spiderLeg;
+ legPath = leg._path;
+ legPath.style.strokeDashoffset = 0;
+ //legPath.style.strokeOpacity = finalLegOpacity;
+ leg.setStyle({opacity: finalLegOpacity});
+ }
+ }
+ this.setOpacity(0.3);
+
+ group._ignoreMove = false;
+
+ setTimeout(function () {
+ group._animationEnd();
+ group.fire('spiderfied', {
+ cluster: me,
+ markers: childMarkers
+ });
+ }, 200);
+ },
+
+ _animationUnspiderfy: function (zoomDetails) {
+ var me = this,
+ group = this._group,
+ map = group._map,
+ fg = group._featureGroup,
+ thisLayerPos = zoomDetails ? map._latLngToNewLayerPoint(this._latlng, zoomDetails.zoom, zoomDetails.center) : map.latLngToLayerPoint(this._latlng),
+ childMarkers = this.getAllChildMarkers(),
+ svg = L.Path.SVG,
+ m, i, leg, legPath, legLength, nonAnimatable;
+
+ group._ignoreMove = true;
+ group._animationStart();
+
+ //Make us visible and bring the child markers back in
+ this.setOpacity(1);
+ for (i = childMarkers.length - 1; i >= 0; i--) {
+ m = childMarkers[i];
+
+ //Marker was added to us after we were spiderfied
+ if (!m._preSpiderfyLatlng) {
+ continue;
+ }
+
+ //Fix up the location to the real one
+ m.setLatLng(m._preSpiderfyLatlng);
+ delete m._preSpiderfyLatlng;
+
+ //Hack override the location to be our center
+ nonAnimatable = true;
+ if (m._setPos) {
+ m._setPos(thisLayerPos);
+ nonAnimatable = false;
+ }
+ if (m.clusterHide) {
+ m.clusterHide();
+ nonAnimatable = false;
+ }
+ if (nonAnimatable) {
+ fg.removeLayer(m);
+ }
+
+ // Animate the spider leg back in (animation is actually delegated to CSS transition).
+ if (svg) {
+ leg = m._spiderLeg;
+ legPath = leg._path;
+ legLength = legPath.getTotalLength() + 0.1;
+ legPath.style.strokeDashoffset = legLength;
+ leg.setStyle({opacity: 0});
+ }
+ }
+
+ group._ignoreMove = false;
+
+ setTimeout(function () {
+ //If we have only <= one child left then that marker will be shown on the map so don't remove it!
+ var stillThereChildCount = 0;
+ for (i = childMarkers.length - 1; i >= 0; i--) {
+ m = childMarkers[i];
+ if (m._spiderLeg) {
+ stillThereChildCount++;
+ }
+ }
+
+
+ for (i = childMarkers.length - 1; i >= 0; i--) {
+ m = childMarkers[i];
+
+ if (!m._spiderLeg) { //Has already been unspiderfied
+ continue;
+ }
+
+ if (m.clusterShow) {
+ m.clusterShow();
+ }
+ if (m.setZIndexOffset) {
+ m.setZIndexOffset(0);
+ }
+
+ if (stillThereChildCount > 1) {
+ fg.removeLayer(m);
+ }
+
+ map.removeLayer(m._spiderLeg);
+ delete m._spiderLeg;
+ }
+ group._animationEnd();
+ group.fire('unspiderfied', {
+ cluster: me,
+ markers: childMarkers
+ });
+ }, 200);
+ }
+ });
+
+
+ L.MarkerClusterGroup.include({
+ //The MarkerCluster currently spiderfied (if any)
+ _spiderfied: null,
+
+ unspiderfy: function () {
+ this._unspiderfy.apply(this, arguments);
+ },
+
+ _spiderfierOnAdd: function () {
+ this._map.on('click', this._unspiderfyWrapper, this);
+
+ if (this._map.options.zoomAnimation) {
+ this._map.on('zoomstart', this._unspiderfyZoomStart, this);
+ }
+ //Browsers without zoomAnimation or a big zoom don't fire zoomstart
+ this._map.on('zoomend', this._noanimationUnspiderfy, this);
+
+ if (!L.Browser.touch) {
+ this._map.getRenderer(this);
+ //Needs to happen in the pageload, not after, or animations don't work in webkit
+ // http://stackoverflow.com/questions/8455200/svg-animate-with-dynamically-added-elements
+ //Disable on touch browsers as the animation messes up on a touch zoom and isn't very noticable
+ }
+ },
+
+ _spiderfierOnRemove: function () {
+ this._map.off('click', this._unspiderfyWrapper, this);
+ this._map.off('zoomstart', this._unspiderfyZoomStart, this);
+ this._map.off('zoomanim', this._unspiderfyZoomAnim, this);
+ this._map.off('zoomend', this._noanimationUnspiderfy, this);
+
+ //Ensure that markers are back where they should be
+ // Use no animation to avoid a sticky leaflet-cluster-anim class on mapPane
+ this._noanimationUnspiderfy();
+ },
+
+ //On zoom start we add a zoomanim handler so that we are guaranteed to be last (after markers are animated)
+ //This means we can define the animation they do rather than Markers doing an animation to their actual location
+ _unspiderfyZoomStart: function () {
+ if (!this._map) { //May have been removed from the map by a zoomEnd handler
+ return;
+ }
+
+ this._map.on('zoomanim', this._unspiderfyZoomAnim, this);
+ },
+
+ _unspiderfyZoomAnim: function (zoomDetails) {
+ //Wait until the first zoomanim after the user has finished touch-zooming before running the animation
+ if (L.DomUtil.hasClass(this._map._mapPane, 'leaflet-touching')) {
+ return;
+ }
+
+ this._map.off('zoomanim', this._unspiderfyZoomAnim, this);
+ this._unspiderfy(zoomDetails);
+ },
+
+ _unspiderfyWrapper: function () {
+ ///
_unspiderfy but passes no arguments
+ this._unspiderfy();
+ },
+
+ _unspiderfy: function (zoomDetails) {
+ if (this._spiderfied) {
+ this._spiderfied.unspiderfy(zoomDetails);
+ }
+ },
+
+ _noanimationUnspiderfy: function () {
+ if (this._spiderfied) {
+ this._spiderfied._noanimationUnspiderfy();
+ }
+ },
+
+ //If the given layer is currently being spiderfied then we unspiderfy it so it isn't on the map anymore etc
+ _unspiderfyLayer: function (layer) {
+ if (layer._spiderLeg) {
+ this._featureGroup.removeLayer(layer);
+
+ if (layer.clusterShow) {
+ layer.clusterShow();
+ }
+ //Position will be fixed up immediately in _animationUnspiderfy
+ if (layer.setZIndexOffset) {
+ layer.setZIndexOffset(0);
+ }
+
+ this._map.removeLayer(layer._spiderLeg);
+ delete layer._spiderLeg;
+ }
+ }
+ });
+
+
+ /**
+ * Adds 1 public method to MCG and 1 to L.Marker to facilitate changing
+ * markers' icon options and refreshing their icon and their parent clusters
+ * accordingly (case where their iconCreateFunction uses data of childMarkers
+ * to make up the cluster icon).
+ */
+
+
+ L.MarkerClusterGroup.include({
+ /**
+ * Updates the icon of all clusters which are parents of the given marker(s).
+ * In singleMarkerMode, also updates the given marker(s) icon.
+ * @param layers L.MarkerClusterGroup|L.LayerGroup|Array(L.Marker)|Map(L.Marker)|
+ * L.MarkerCluster|L.Marker (optional) list of markers (or single marker) whose parent
+ * clusters need to be updated. If not provided, retrieves all child markers of this.
+ * @returns {L.MarkerClusterGroup}
+ */
+ refreshClusters: function (layers) {
+ if (!layers) {
+ layers = this._topClusterLevel.getAllChildMarkers();
+ } else if (layers instanceof L.MarkerClusterGroup) {
+ layers = layers._topClusterLevel.getAllChildMarkers();
+ } else if (layers instanceof L.LayerGroup) {
+ layers = layers._layers;
+ } else if (layers instanceof L.MarkerCluster) {
+ layers = layers.getAllChildMarkers();
+ } else if (layers instanceof L.Marker) {
+ layers = [layers];
+ } // else: must be an Array(L.Marker)|Map(L.Marker)
+ this._flagParentsIconsNeedUpdate(layers);
+ this._refreshClustersIcons();
+
+ // In case of singleMarkerMode, also re-draw the markers.
+ if (this.options.singleMarkerMode) {
+ this._refreshSingleMarkerModeMarkers(layers);
+ }
+
+ return this;
+ },
+
+ /**
+ * Simply flags all parent clusters of the given markers as having a "dirty" icon.
+ * @param layers Array(L.Marker)|Map(L.Marker) list of markers.
+ * @private
+ */
+ _flagParentsIconsNeedUpdate: function (layers) {
+ var id, parent;
+
+ // Assumes layers is an Array or an Object whose prototype is non-enumerable.
+ for (id in layers) {
+ // Flag parent clusters' icon as "dirty", all the way up.
+ // Dumb process that flags multiple times upper parents, but still
+ // much more efficient than trying to be smart and make short lists,
+ // at least in the case of a hierarchy following a power law:
+ // http://jsperf.com/flag-nodes-in-power-hierarchy/2
+ parent = layers[id].__parent;
+ while (parent) {
+ parent._iconNeedsUpdate = true;
+ parent = parent.__parent;
+ }
+ }
+ },
+
+ /**
+ * Re-draws the icon of the supplied markers.
+ * To be used in singleMarkerMode only.
+ * @param layers Array(L.Marker)|Map(L.Marker) list of markers.
+ * @private
+ */
+ _refreshSingleMarkerModeMarkers: function (layers) {
+ var id, layer;
+
+ for (id in layers) {
+ layer = layers[id];
+
+ // Make sure we do not override markers that do not belong to THIS group.
+ if (this.hasLayer(layer)) {
+ // Need to re-create the icon first, then re-draw the marker.
+ layer.setIcon(this._overrideMarkerIcon(layer));
+ }
+ }
+ }
+ });
+
+ L.Marker.include({
+ /**
+ * Updates the given options in the marker's icon and refreshes the marker.
+ * @param options map object of icon options.
+ * @param directlyRefreshClusters boolean (optional) true to trigger
+ * MCG.refreshClustersOf() right away with this single marker.
+ * @returns {L.Marker}
+ */
+ refreshIconOptions: function (options, directlyRefreshClusters) {
+ var icon = this.options.icon;
+
+ L.setOptions(icon, options);
+
+ this.setIcon(icon);
+
+ // Shortcut to refresh the associated MCG clusters right away.
+ // To be used when refreshing a single marker.
+ // Otherwise, better use MCG.refreshClusters() once at the end with
+ // the list of modified markers.
+ if (directlyRefreshClusters && this.__parent) {
+ this.__parent._group.refreshClusters(this);
+ }
+
+ return this;
+ }
+ });
+
+
+ }(window, document));
+
\ No newline at end of file
diff --git a/_site/talk_map/leaflet_dist/leaflet.markercluster.js b/_site/talk_map/leaflet_dist/leaflet.markercluster.js
new file mode 100644
index 0000000000000..452d04ac6ebad
--- /dev/null
+++ b/_site/talk_map/leaflet_dist/leaflet.markercluster.js
@@ -0,0 +1,8 @@
+
+ /*
+ Leaflet.markercluster, Provides Beautiful Animated Marker Clustering functionality for Leaflet, a JS library for interactive maps.
+ https://github.com/Leaflet/Leaflet.markercluster
+ (c) 2012-2013, Dave Leaver, smartrak
+ */
+ !function(e,t,i){L.MarkerClusterGroup=L.FeatureGroup.extend({options:{maxClusterRadius:80,iconCreateFunction:null,spiderfyOnMaxZoom:!0,showCoverageOnHover:!0,zoomToBoundsOnClick:!0,singleMarkerMode:!1,disableClusteringAtZoom:null,removeOutsideVisibleBounds:!0,animate:!0,animateAddingMarkers:!1,spiderfyDistanceMultiplier:1,spiderLegPolylineOptions:{weight:1.5,color:"#222",opacity:.5},chunkedLoading:!1,chunkInterval:200,chunkDelay:50,chunkProgress:null,polygonOptions:{}},initialize:function(e){L.Util.setOptions(this,e),this.options.iconCreateFunction||(this.options.iconCreateFunction=this._defaultIconCreateFunction),this._featureGroup=L.featureGroup(),this._featureGroup.addEventParent(this),this._nonPointGroup=L.featureGroup(),this._nonPointGroup.addEventParent(this),this._inZoomAnimation=0,this._needsClustering=[],this._needsRemoving=[],this._currentShownBounds=null,this._queue=[];var t=L.DomUtil.TRANSITION&&this.options.animate;L.extend(this,t?this._withAnimation:this._noAnimation),this._markerCluster=t?L.MarkerCluster:L.MarkerClusterNonAnimated},addLayer:function(e){if(e instanceof L.LayerGroup)return this.addLayers([e]);if(!e.getLatLng)return this._nonPointGroup.addLayer(e),this;if(!this._map)return this._needsClustering.push(e),this;if(this.hasLayer(e))return this;this._unspiderfy&&this._unspiderfy(),this._addLayer(e,this._maxZoom),this._topClusterLevel._recalculateBounds(),this._refreshClustersIcons();var t=e,i=this._map.getZoom();if(e.__parent)for(;t.__parent._zoom>=i;)t=t.__parent;return this._currentShownBounds.contains(t.getLatLng())&&(this.options.animateAddingMarkers?this._animationAddLayer(e,t):this._animationAddLayerNonAnimated(e,t)),this},removeLayer:function(e){return e instanceof L.LayerGroup?this.removeLayers([e]):e.getLatLng?this._map?e.__parent?(this._unspiderfy&&(this._unspiderfy(),this._unspiderfyLayer(e)),this._removeLayer(e,!0),this._topClusterLevel._recalculateBounds(),this._refreshClustersIcons(),e.off("move",this._childMarkerMoved,this),this._featureGroup.hasLayer(e)&&(this._featureGroup.removeLayer(e),e.clusterShow&&e.clusterShow()),this):this:(!this._arraySplice(this._needsClustering,e)&&this.hasLayer(e)&&this._needsRemoving.push(e),this):(this._nonPointGroup.removeLayer(e),this)},addLayers:function(e){if(!L.Util.isArray(e))return this.addLayer(e);var t,i=this._featureGroup,n=this._nonPointGroup,s=this.options.chunkedLoading,r=this.options.chunkInterval,o=this.options.chunkProgress,a=e.length,h=0,u=!0;if(this._map){var l=(new Date).getTime(),_=L.bind(function(){for(var d=(new Date).getTime();a>h;h++){if(s&&0===h%200){var c=(new Date).getTime()-d;if(c>r)break}if(t=e[h],t instanceof L.LayerGroup)u&&(e=e.slice(),u=!1),this._extractNonGroupLayers(t,e),a=e.length;else if(t.getLatLng){if(!this.hasLayer(t)&&(this._addLayer(t,this._maxZoom),t.__parent&&2===t.__parent.getChildCount())){var p=t.__parent.getAllChildMarkers(),f=p[0]===t?p[1]:p[0];i.removeLayer(f)}}else n.addLayer(t)}o&&o(h,a,(new Date).getTime()-l),h===a?(this._topClusterLevel._recalculateBounds(),this._refreshClustersIcons(),this._topClusterLevel._recursivelyAddChildrenToMap(null,this._zoom,this._currentShownBounds)):setTimeout(_,this.options.chunkDelay)},this);_()}else for(var d=this._needsClustering;a>h;h++)t=e[h],t instanceof L.LayerGroup?(u&&(e=e.slice(),u=!1),this._extractNonGroupLayers(t,e),a=e.length):t.getLatLng?this.hasLayer(t)||d.push(t):n.addLayer(t);return this},removeLayers:function(e){var t,i,n=e.length,s=this._featureGroup,r=this._nonPointGroup,o=!0;if(!this._map){for(t=0;n>t;t++)i=e[t],i instanceof L.LayerGroup?(o&&(e=e.slice(),o=!1),this._extractNonGroupLayers(i,e),n=e.length):(this._arraySplice(this._needsClustering,i),r.removeLayer(i),this.hasLayer(i)&&this._needsRemoving.push(i));return this}if(this._unspiderfy){this._unspiderfy();var a=e.slice(),h=n;for(t=0;h>t;t++)i=a[t],i instanceof L.LayerGroup?(this._extractNonGroupLayers(i,a),h=a.length):this._unspiderfyLayer(i)}for(t=0;n>t;t++)i=e[t],i instanceof L.LayerGroup?(o&&(e=e.slice(),o=!1),this._extractNonGroupLayers(i,e),n=e.length):i.__parent?(this._removeLayer(i,!0,!0),s.hasLayer(i)&&(s.removeLayer(i),i.clusterShow&&i.clusterShow())):r.removeLayer(i);return this._topClusterLevel._recalculateBounds(),this._refreshClustersIcons(),this._topClusterLevel._recursivelyAddChildrenToMap(null,this._zoom,this._currentShownBounds),this},clearLayers:function(){return this._map||(this._needsClustering=[],delete this._gridClusters,delete this._gridUnclustered),this._noanimationUnspiderfy&&this._noanimationUnspiderfy(),this._featureGroup.clearLayers(),this._nonPointGroup.clearLayers(),this.eachLayer(function(e){e.off("move",this._childMarkerMoved,this),delete e.__parent}),this._map&&this._generateInitialClusters(),this},getBounds:function(){var e=new L.LatLngBounds;this._topClusterLevel&&e.extend(this._topClusterLevel._bounds);for(var t=this._needsClustering.length-1;t>=0;t--)e.extend(this._needsClustering[t].getLatLng());return e.extend(this._nonPointGroup.getBounds()),e},eachLayer:function(e,t){var i,n=this._needsClustering.slice(),s=this._needsRemoving;for(this._topClusterLevel&&this._topClusterLevel.getAllChildMarkers(n),i=n.length-1;i>=0;i--)-1===s.indexOf(n[i])&&e.call(t,n[i]);this._nonPointGroup.eachLayer(e,t)},getLayers:function(){var e=[];return this.eachLayer(function(t){e.push(t)}),e},getLayer:function(e){var t=null;return e=parseInt(e,10),this.eachLayer(function(i){L.stamp(i)===e&&(t=i)}),t},hasLayer:function(e){if(!e)return!1;var t,i=this._needsClustering;for(t=i.length-1;t>=0;t--)if(i[t]===e)return!0;for(i=this._needsRemoving,t=i.length-1;t>=0;t--)if(i[t]===e)return!1;return!(!e.__parent||e.__parent._group!==this)||this._nonPointGroup.hasLayer(e)},zoomToShowLayer:function(e,t){"function"!=typeof t&&(t=function(){});var i=function(){!e._icon&&!e.__parent._icon||this._inZoomAnimation||(this._map.off("moveend",i,this),this.off("animationend",i,this),e._icon?t():e.__parent._icon&&(this.once("spiderfied",t,this),e.__parent.spiderfy()))};if(e._icon&&this._map.getBounds().contains(e.getLatLng()))t();else if(e.__parent._zoom
t;t++)n=this._needsRemoving[t],this._removeLayer(n,!0);this._needsRemoving=[],this._zoom=this._map.getZoom(),this._currentShownBounds=this._getExpandedVisibleBounds(),this._map.on("zoomend",this._zoomEnd,this),this._map.on("moveend",this._moveEnd,this),this._spiderfierOnAdd&&this._spiderfierOnAdd(),this._bindEvents(),i=this._needsClustering,this._needsClustering=[],this.addLayers(i)},onRemove:function(e){e.off("zoomend",this._zoomEnd,this),e.off("moveend",this._moveEnd,this),this._unbindEvents(),this._map._mapPane.className=this._map._mapPane.className.replace(" leaflet-cluster-anim",""),this._spiderfierOnRemove&&this._spiderfierOnRemove(),delete this._maxLat,this._hideCoverage(),this._featureGroup.remove(),this._nonPointGroup.remove(),this._featureGroup.clearLayers(),this._map=null},getVisibleParent:function(e){for(var t=e;t&&!t._icon;)t=t.__parent;return t||null},_arraySplice:function(e,t){for(var i=e.length-1;i>=0;i--)if(e[i]===t)return e.splice(i,1),!0},_removeFromGridUnclustered:function(e,t){for(var i=this._map,n=this._gridUnclustered;t>=0&&n[t].removeObject(e,i.project(e.getLatLng(),t));t--);},_childMarkerMoved:function(e){this._ignoreMove||(e.target._latlng=e.oldLatLng,this.removeLayer(e.target),e.target._latlng=e.latlng,this.addLayer(e.target))},_removeLayer:function(e,t,i){var n=this._gridClusters,s=this._gridUnclustered,r=this._featureGroup,o=this._map;t&&this._removeFromGridUnclustered(e,this._maxZoom);var a,h=e.__parent,u=h._markers;for(this._arraySplice(u,e);h&&(h._childCount--,h._boundsNeedUpdate=!0,!(h._zoom<0));)t&&h._childCount<=1?(a=h._markers[0]===e?h._markers[1]:h._markers[0],n[h._zoom].removeObject(h,o.project(h._cLatLng,h._zoom)),s[h._zoom].addObject(a,o.project(a.getLatLng(),h._zoom)),this._arraySplice(h.__parent._childClusters,h),h.__parent._markers.push(a),a.__parent=h.__parent,h._icon&&(r.removeLayer(h),i||r.addLayer(a))):h._iconNeedsUpdate=!0,h=h.__parent;delete e.__parent},_isOrIsParent:function(e,t){for(;t;){if(e===t)return!0;t=t.parentNode}return!1},fire:function(e,t,i){if(t&&t.layer instanceof L.MarkerCluster){if(t.originalEvent&&this._isOrIsParent(t.layer._icon,t.originalEvent.relatedTarget))return;e="cluster"+e}L.FeatureGroup.prototype.fire.call(this,e,t,i)},listens:function(e,t){return L.FeatureGroup.prototype.listens.call(this,e,t)||L.FeatureGroup.prototype.listens.call(this,"cluster"+e,t)},_defaultIconCreateFunction:function(e){var t=e.getChildCount(),i=" marker-cluster-";return i+=10>t?"small":100>t?"medium":"large",new L.DivIcon({html:""+t+"
",className:"marker-cluster"+i,iconSize:new L.Point(40,40)})},_bindEvents:function(){var e=this._map,t=this.options.spiderfyOnMaxZoom,i=this.options.showCoverageOnHover,n=this.options.zoomToBoundsOnClick;(t||n)&&this.on("clusterclick",this._zoomOrSpiderfy,this),i&&(this.on("clustermouseover",this._showCoverage,this),this.on("clustermouseout",this._hideCoverage,this),e.on("zoomend",this._hideCoverage,this))},_zoomOrSpiderfy:function(e){for(var t=e.layer,i=t;1===i._childClusters.length;)i=i._childClusters[0];i._zoom===this._maxZoom&&i._childCount===t._childCount&&this.options.spiderfyOnMaxZoom?t.spiderfy():this.options.zoomToBoundsOnClick&&t.zoomToBounds(),e.originalEvent&&13===e.originalEvent.keyCode&&this._map._container.focus()},_showCoverage:function(e){var t=this._map;this._inZoomAnimation||(this._shownPolygon&&t.removeLayer(this._shownPolygon),e.layer.getChildCount()>2&&e.layer!==this._spiderfied&&(this._shownPolygon=new L.Polygon(e.layer.getConvexHull(),this.options.polygonOptions),t.addLayer(this._shownPolygon)))},_hideCoverage:function(){this._shownPolygon&&(this._map.removeLayer(this._shownPolygon),this._shownPolygon=null)},_unbindEvents:function(){var e=this.options.spiderfyOnMaxZoom,t=this.options.showCoverageOnHover,i=this.options.zoomToBoundsOnClick,n=this._map;(e||i)&&this.off("clusterclick",this._zoomOrSpiderfy,this),t&&(this.off("clustermouseover",this._showCoverage,this),this.off("clustermouseout",this._hideCoverage,this),n.off("zoomend",this._hideCoverage,this))},_zoomEnd:function(){this._map&&(this._mergeSplitClusters(),this._zoom=Math.round(this._map._zoom),this._currentShownBounds=this._getExpandedVisibleBounds())},_moveEnd:function(){if(!this._inZoomAnimation){var e=this._getExpandedVisibleBounds();this._topClusterLevel._recursivelyRemoveChildrenFromMap(this._currentShownBounds,this._zoom,e),this._topClusterLevel._recursivelyAddChildrenToMap(null,Math.round(this._map._zoom),e),this._currentShownBounds=e}},_generateInitialClusters:function(){var e=this._map.getMaxZoom(),t=this.options.maxClusterRadius,i=t;"function"!=typeof t&&(i=function(){return t}),this.options.disableClusteringAtZoom&&(e=this.options.disableClusteringAtZoom-1),this._maxZoom=e,this._gridClusters={},this._gridUnclustered={};for(var n=e;n>=0;n--)this._gridClusters[n]=new L.DistanceGrid(i(n)),this._gridUnclustered[n]=new L.DistanceGrid(i(n));this._topClusterLevel=new this._markerCluster(this,-1)},_addLayer:function(e,t){var i,n,s=this._gridClusters,r=this._gridUnclustered;for(this.options.singleMarkerMode&&this._overrideMarkerIcon(e),e.on("move",this._childMarkerMoved,this);t>=0;t--){i=this._map.project(e.getLatLng(),t);var o=s[t].getNearObject(i);if(o)return o._addChild(e),e.__parent=o,void 0;if(o=r[t].getNearObject(i)){var a=o.__parent;a&&this._removeLayer(o,!1);var h=new this._markerCluster(this,t,o,e);s[t].addObject(h,this._map.project(h._cLatLng,t)),o.__parent=h,e.__parent=h;var u=h;for(n=t-1;n>a._zoom;n--)u=new this._markerCluster(this,n,u),s[n].addObject(u,this._map.project(o.getLatLng(),n));return a._addChild(u),this._removeFromGridUnclustered(o,t),void 0}r[t].addObject(e,i)}this._topClusterLevel._addChild(e),e.__parent=this._topClusterLevel},_refreshClustersIcons:function(){this._featureGroup.eachLayer(function(e){e instanceof L.MarkerCluster&&e._iconNeedsUpdate&&e._updateIcon()})},_enqueue:function(e){this._queue.push(e),this._queueTimeout||(this._queueTimeout=setTimeout(L.bind(this._processQueue,this),300))},_processQueue:function(){for(var e=0;ee?(this._animationStart(),this._animationZoomOut(this._zoom,e)):this._moveEnd()},_getExpandedVisibleBounds:function(){return this.options.removeOutsideVisibleBounds?L.Browser.mobile?this._checkBoundsMaxLat(this._map.getBounds()):this._checkBoundsMaxLat(this._map.getBounds().pad(1)):this._mapBoundsInfinite},_checkBoundsMaxLat:function(e){var t=this._maxLat;return t!==i&&(e.getNorth()>=t&&(e._northEast.lat=1/0),e.getSouth()<=-t&&(e._southWest.lat=-1/0)),e},_animationAddLayerNonAnimated:function(e,t){if(t===e)this._featureGroup.addLayer(e);else if(2===t._childCount){t._addToMap();var i=t.getAllChildMarkers();this._featureGroup.removeLayer(i[0]),this._featureGroup.removeLayer(i[1])}else t._updateIcon()},_extractNonGroupLayers:function(e,t){var i,n=e.getLayers(),s=0;for(t=t||[];s=0;i--)o=h[i],n.contains(o._latlng)||s.removeLayer(o)}),this._forceLayout(),this._topClusterLevel._recursivelyBecomeVisible(n,t),s.eachLayer(function(e){e instanceof L.MarkerCluster||!e._icon||e.clusterShow()}),this._topClusterLevel._recursively(n,e,t,function(e){e._recursivelyRestoreChildPositions(t)}),this._ignoreMove=!1,this._enqueue(function(){this._topClusterLevel._recursively(n,e,0,function(e){s.removeLayer(e),e.clusterShow()}),this._animationEnd()})},_animationZoomOut:function(e,t){this._animationZoomOutSingle(this._topClusterLevel,e-1,t),this._topClusterLevel._recursivelyAddChildrenToMap(null,t,this._getExpandedVisibleBounds()),this._topClusterLevel._recursivelyRemoveChildrenFromMap(this._currentShownBounds,e,this._getExpandedVisibleBounds())},_animationAddLayer:function(e,t){var i=this,n=this._featureGroup;n.addLayer(e),t!==e&&(t._childCount>2?(t._updateIcon(),this._forceLayout(),this._animationStart(),e._setPos(this._map.latLngToLayerPoint(t.getLatLng())),e.clusterHide(),this._enqueue(function(){n.removeLayer(e),e.clusterShow(),i._animationEnd()})):(this._forceLayout(),i._animationStart(),i._animationZoomOutSingle(t,this._map.getMaxZoom(),this._map.getZoom())))}},_animationZoomOutSingle:function(e,t,i){var n=this._getExpandedVisibleBounds();e._recursivelyAnimateChildrenInAndAddSelfToMap(n,t+1,i);var s=this;this._forceLayout(),e._recursivelyBecomeVisible(n,i),this._enqueue(function(){if(1===e._childCount){var r=e._markers[0];this._ignoreMove=!0,r.setLatLng(r.getLatLng()),this._ignoreMove=!1,r.clusterShow&&r.clusterShow()}else e._recursively(n,i,0,function(e){e._recursivelyRemoveChildrenFromMap(n,t+1)});s._animationEnd()})},_animationEnd:function(){this._map&&(this._map._mapPane.className=this._map._mapPane.className.replace(" leaflet-cluster-anim","")),this._inZoomAnimation--,this.fire("animationend")},_forceLayout:function(){L.Util.falseFn(t.body.offsetWidth)}}),L.markerClusterGroup=function(e){return new L.MarkerClusterGroup(e)},L.MarkerCluster=L.Marker.extend({initialize:function(e,t,i,n){L.Marker.prototype.initialize.call(this,i?i._cLatLng||i.getLatLng():new L.LatLng(0,0),{icon:this}),this._group=e,this._zoom=t,this._markers=[],this._childClusters=[],this._childCount=0,this._iconNeedsUpdate=!0,this._boundsNeedUpdate=!0,this._bounds=new L.LatLngBounds,i&&this._addChild(i),n&&this._addChild(n)},getAllChildMarkers:function(e){e=e||[];for(var t=this._childClusters.length-1;t>=0;t--)this._childClusters[t].getAllChildMarkers(e);for(var i=this._markers.length-1;i>=0;i--)e.push(this._markers[i]);return e},getChildCount:function(){return this._childCount},zoomToBounds:function(){for(var e,t=this._childClusters.slice(),i=this._group._map,n=i.getBoundsZoom(this._bounds),s=this._zoom+1,r=i.getZoom();t.length>0&&n>s;){s++;var o=[];for(e=0;es?this._group._map.setView(this._latlng,s):r>=n?this._group._map.setView(this._latlng,r+1):this._group._map.fitBounds(this._bounds)},getBounds:function(){var e=new L.LatLngBounds;return e.extend(this._bounds),e},_updateIcon:function(){this._iconNeedsUpdate=!0,this._icon&&this.setIcon(this)},createIcon:function(){return this._iconNeedsUpdate&&(this._iconObj=this._group.options.iconCreateFunction(this),this._iconNeedsUpdate=!1),this._iconObj.createIcon()},createShadow:function(){return this._iconObj.createShadow()},_addChild:function(e,t){this._iconNeedsUpdate=!0,this._boundsNeedUpdate=!0,this._setClusterCenter(e),e instanceof L.MarkerCluster?(t||(this._childClusters.push(e),e.__parent=this),this._childCount+=e._childCount):(t||this._markers.push(e),this._childCount++),this.__parent&&this.__parent._addChild(e,!0)},_setClusterCenter:function(e){this._cLatLng||(this._cLatLng=e._cLatLng||e._latlng)},_resetBounds:function(){var e=this._bounds;e._southWest&&(e._southWest.lat=1/0,e._southWest.lng=1/0),e._northEast&&(e._northEast.lat=-1/0,e._northEast.lng=-1/0)},_recalculateBounds:function(){var e,t,i,n,s=this._markers,r=this._childClusters,o=0,a=0,h=this._childCount;if(0!==h){for(this._resetBounds(),e=0;e=0;i--)n=s[i],n._icon&&(n._setPos(t),n.clusterHide())},function(e){var i,n,s=e._childClusters;for(i=s.length-1;i>=0;i--)n=s[i],n._icon&&(n._setPos(t),n.clusterHide())})},_recursivelyAnimateChildrenInAndAddSelfToMap:function(e,t,i){this._recursively(e,i,0,function(n){n._recursivelyAnimateChildrenIn(e,n._group._map.latLngToLayerPoint(n.getLatLng()).round(),t),n._isSingleParent()&&t-1===i?(n.clusterShow(),n._recursivelyRemoveChildrenFromMap(e,t)):n.clusterHide(),n._addToMap()})},_recursivelyBecomeVisible:function(e,t){this._recursively(e,0,t,null,function(e){e.clusterShow()})},_recursivelyAddChildrenToMap:function(e,t,i){this._recursively(i,-1,t,function(n){if(t!==n._zoom)for(var s=n._markers.length-1;s>=0;s--){var r=n._markers[s];i.contains(r._latlng)&&(e&&(r._backupLatlng=r.getLatLng(),r.setLatLng(e),r.clusterHide&&r.clusterHide()),n._group._featureGroup.addLayer(r))}},function(t){t._addToMap(e)})},_recursivelyRestoreChildPositions:function(e){for(var t=this._markers.length-1;t>=0;t--){var i=this._markers[t];i._backupLatlng&&(i.setLatLng(i._backupLatlng),delete i._backupLatlng)}if(e-1===this._zoom)for(var n=this._childClusters.length-1;n>=0;n--)this._childClusters[n]._restorePosition();else for(var s=this._childClusters.length-1;s>=0;s--)this._childClusters[s]._recursivelyRestoreChildPositions(e)},_restorePosition:function(){this._backupLatlng&&(this.setLatLng(this._backupLatlng),delete this._backupLatlng)},_recursivelyRemoveChildrenFromMap:function(e,t,i){var n,s;this._recursively(e,-1,t-1,function(e){for(s=e._markers.length-1;s>=0;s--)n=e._markers[s],i&&i.contains(n._latlng)||(e._group._featureGroup.removeLayer(n),n.clusterShow&&n.clusterShow())},function(e){for(s=e._childClusters.length-1;s>=0;s--)n=e._childClusters[s],i&&i.contains(n._latlng)||(e._group._featureGroup.removeLayer(n),n.clusterShow&&n.clusterShow())})},_recursively:function(e,t,i,n,s){var r,o,a=this._childClusters,h=this._zoom;if(t>h)for(r=a.length-1;r>=0;r--)o=a[r],e.intersects(o._bounds)&&o._recursively(e,t,i,n,s);else if(n&&n(this),s&&this._zoom===i&&s(this),i>h)for(r=a.length-1;r>=0;r--)o=a[r],e.intersects(o._bounds)&&o._recursively(e,t,i,n,s)},_isSingleParent:function(){return this._childClusters.length>0&&this._childClusters[0]._childCount===this._childCount}}),L.Marker.include({clusterHide:function(){return this.options.opacityWhenUnclustered=this.options.opacity||1,this.setOpacity(0)},clusterShow:function(){var e=this.setOpacity(this.options.opacity||this.options.opacityWhenUnclustered);return delete this.options.opacityWhenUnclustered,e}}),L.DistanceGrid=function(e){this._cellSize=e,this._sqCellSize=e*e,this._grid={},this._objectPoint={}},L.DistanceGrid.prototype={addObject:function(e,t){var i=this._getCoord(t.x),n=this._getCoord(t.y),s=this._grid,r=s[n]=s[n]||{},o=r[i]=r[i]||[],a=L.Util.stamp(e);this._objectPoint[a]=t,o.push(e)},updateObject:function(e,t){this.removeObject(e),this.addObject(e,t)},removeObject:function(e,t){var i,n,s=this._getCoord(t.x),r=this._getCoord(t.y),o=this._grid,a=o[r]=o[r]||{},h=a[s]=a[s]||[];for(delete this._objectPoint[L.Util.stamp(e)],i=0,n=h.length;n>i;i++)if(h[i]===e)return h.splice(i,1),1===n&&delete a[s],!0},eachObject:function(e,t){var i,n,s,r,o,a,h,u=this._grid;for(i in u){o=u[i];for(n in o)for(a=o[n],s=0,r=a.length;r>s;s++)h=e.call(t,a[s]),h&&(s--,r--)}},getNearObject:function(e){var t,i,n,s,r,o,a,h,u=this._getCoord(e.x),l=this._getCoord(e.y),_=this._objectPoint,d=this._sqCellSize,c=null;for(t=l-1;l+1>=t;t++)if(s=this._grid[t])for(i=u-1;u+1>=i;i++)if(r=s[i])for(n=0,o=r.length;o>n;n++)a=r[n],h=this._sqDist(_[L.Util.stamp(a)],e),d>h&&(d=h,c=a);return c},_getCoord:function(e){return Math.floor(e/this._cellSize)},_sqDist:function(e,t){var i=t.x-e.x,n=t.y-e.y;return i*i+n*n}},function(){L.QuickHull={getDistant:function(e,t){var i=t[1].lat-t[0].lat,n=t[0].lng-t[1].lng;return n*(e.lat-t[0].lat)+i*(e.lng-t[0].lng)},findMostDistantPointFromBaseLine:function(e,t){var i,n,s,r=0,o=null,a=[];for(i=t.length-1;i>=0;i--)n=t[i],s=this.getDistant(n,e),s>0&&(a.push(n),s>r&&(r=s,o=n));return{maxPoint:o,newPoints:a}},buildConvexHull:function(e,t){var i=[],n=this.findMostDistantPointFromBaseLine(e,t);return n.maxPoint?(i=i.concat(this.buildConvexHull([e[0],n.maxPoint],n.newPoints)),i=i.concat(this.buildConvexHull([n.maxPoint,e[1]],n.newPoints))):[e[0]]},getConvexHull:function(e){var t,i=!1,n=!1,s=!1,r=!1,o=null,a=null,h=null,u=null,l=null,_=null;for(t=e.length-1;t>=0;t--){var d=e[t];(i===!1||d.lat>i)&&(o=d,i=d.lat),(n===!1||d.lats)&&(h=d,s=d.lng),(r===!1||d.lng=0;t--)e=i[t].getLatLng(),n.push(e);return L.QuickHull.getConvexHull(n)}}),L.MarkerCluster.include({_2PI:2*Math.PI,_circleFootSeparation:25,_circleStartAngle:Math.PI/6,_spiralFootSeparation:28,_spiralLengthStart:11,_spiralLengthFactor:5,_circleSpiralSwitchover:9,spiderfy:function(){if(this._group._spiderfied!==this&&!this._group._inZoomAnimation){var e,t=this.getAllChildMarkers(),i=this._group,n=i._map,s=n.latLngToLayerPoint(this._latlng);this._group._unspiderfy(),this._group._spiderfied=this,t.length>=this._circleSpiralSwitchover?e=this._generatePointsSpiral(t.length,s):(s.y+=10,e=this._generatePointsCircle(t.length,s)),this._animationSpiderfy(t,e)}},unspiderfy:function(e){this._group._inZoomAnimation||(this._animationUnspiderfy(e),this._group._spiderfied=null)},_generatePointsCircle:function(e,t){var i,n,s=this._group.options.spiderfyDistanceMultiplier*this._circleFootSeparation*(2+e),r=s/this._2PI,o=this._2PI/e,a=[];for(a.length=e,i=e-1;i>=0;i--)n=this._circleStartAngle+i*o,a[i]=new L.Point(t.x+r*Math.cos(n),t.y+r*Math.sin(n))._round();return a},_generatePointsSpiral:function(e,t){var i,n=this._group.options.spiderfyDistanceMultiplier,s=n*this._spiralLengthStart,r=n*this._spiralFootSeparation,o=n*this._spiralLengthFactor*this._2PI,a=0,h=[];for(h.length=e,i=e-1;i>=0;i--)a+=r/s+5e-4*i,h[i]=new L.Point(t.x+s*Math.cos(a),t.y+s*Math.sin(a))._round(),s+=o/a;return h},_noanimationUnspiderfy:function(){var e,t,i=this._group,n=i._map,s=i._featureGroup,r=this.getAllChildMarkers();for(i._ignoreMove=!0,this.setOpacity(1),t=r.length-1;t>=0;t--)e=r[t],s.removeLayer(e),e._preSpiderfyLatlng&&(e.setLatLng(e._preSpiderfyLatlng),delete e._preSpiderfyLatlng),e.setZIndexOffset&&e.setZIndexOffset(0),e._spiderLeg&&(n.removeLayer(e._spiderLeg),delete e._spiderLeg);i.fire("unspiderfied",{cluster:this,markers:r}),i._ignoreMove=!1,i._spiderfied=null}}),L.MarkerClusterNonAnimated=L.MarkerCluster.extend({_animationSpiderfy:function(e,t){var i,n,s,r,o=this._group,a=o._map,h=o._featureGroup,u=this._group.options.spiderLegPolylineOptions;for(o._ignoreMove=!0,i=0;i=0;n--)h=_.layerPointToLatLng(t[n]),s=e[n],s._preSpiderfyLatlng=s._latlng,s.setLatLng(h),s.clusterShow&&s.clusterShow(),f&&(r=s._spiderLeg,o=r._path,o.style.strokeDashoffset=0,r.setStyle({opacity:g}));this.setOpacity(.3),l._ignoreMove=!1,setTimeout(function(){l._animationEnd(),l.fire("spiderfied",{cluster:u,markers:e})},200)},_animationUnspiderfy:function(e){var t,i,n,s,r,o,a=this,h=this._group,u=h._map,l=h._featureGroup,_=e?u._latLngToNewLayerPoint(this._latlng,e.zoom,e.center):u.latLngToLayerPoint(this._latlng),d=this.getAllChildMarkers(),c=L.Path.SVG;for(h._ignoreMove=!0,h._animationStart(),this.setOpacity(1),i=d.length-1;i>=0;i--)t=d[i],t._preSpiderfyLatlng&&(t.setLatLng(t._preSpiderfyLatlng),delete t._preSpiderfyLatlng,o=!0,t._setPos&&(t._setPos(_),o=!1),t.clusterHide&&(t.clusterHide(),o=!1),o&&l.removeLayer(t),c&&(n=t._spiderLeg,s=n._path,r=s.getTotalLength()+.1,s.style.strokeDashoffset=r,n.setStyle({opacity:0})));h._ignoreMove=!1,setTimeout(function(){var e=0;for(i=d.length-1;i>=0;i--)t=d[i],t._spiderLeg&&e++;for(i=d.length-1;i>=0;i--)t=d[i],t._spiderLeg&&(t.clusterShow&&t.clusterShow(),t.setZIndexOffset&&t.setZIndexOffset(0),e>1&&l.removeLayer(t),u.removeLayer(t._spiderLeg),delete t._spiderLeg);h._animationEnd(),h.fire("unspiderfied",{cluster:a,markers:d})},200)}}),L.MarkerClusterGroup.include({_spiderfied:null,unspiderfy:function(){this._unspiderfy.apply(this,arguments)},_spiderfierOnAdd:function(){this._map.on("click",this._unspiderfyWrapper,this),this._map.options.zoomAnimation&&this._map.on("zoomstart",this._unspiderfyZoomStart,this),this._map.on("zoomend",this._noanimationUnspiderfy,this),L.Browser.touch||this._map.getRenderer(this)},_spiderfierOnRemove:function(){this._map.off("click",this._unspiderfyWrapper,this),this._map.off("zoomstart",this._unspiderfyZoomStart,this),this._map.off("zoomanim",this._unspiderfyZoomAnim,this),this._map.off("zoomend",this._noanimationUnspiderfy,this),this._noanimationUnspiderfy()},_unspiderfyZoomStart:function(){this._map&&this._map.on("zoomanim",this._unspiderfyZoomAnim,this)},_unspiderfyZoomAnim:function(e){L.DomUtil.hasClass(this._map._mapPane,"leaflet-touching")||(this._map.off("zoomanim",this._unspiderfyZoomAnim,this),this._unspiderfy(e))},_unspiderfyWrapper:function(){this._unspiderfy()},_unspiderfy:function(e){this._spiderfied&&this._spiderfied.unspiderfy(e)},_noanimationUnspiderfy:function(){this._spiderfied&&this._spiderfied._noanimationUnspiderfy()},_unspiderfyLayer:function(e){e._spiderLeg&&(this._featureGroup.removeLayer(e),e.clusterShow&&e.clusterShow(),e.setZIndexOffset&&e.setZIndexOffset(0),this._map.removeLayer(e._spiderLeg),delete e._spiderLeg)}}),L.MarkerClusterGroup.include({refreshClusters:function(e){return e?e instanceof L.MarkerClusterGroup?e=e._topClusterLevel.getAllChildMarkers():e instanceof L.LayerGroup?e=e._layers:e instanceof L.MarkerCluster?e=e.getAllChildMarkers():e instanceof L.Marker&&(e=[e]):e=this._topClusterLevel.getAllChildMarkers(),this._flagParentsIconsNeedUpdate(e),this._refreshClustersIcons(),this.options.singleMarkerMode&&this._refreshSingleMarkerModeMarkers(e),this},_flagParentsIconsNeedUpdate:function(e){var t,i;for(t in e)for(i=e[t].__parent;i;)i._iconNeedsUpdate=!0,i=i.__parent},_refreshSingleMarkerModeMarkers:function(e){var t,i;for(t in e)i=e[t],this.hasLayer(i)&&i.setIcon(this._overrideMarkerIcon(i))}}),L.Marker.include({refreshIconOptions:function(e,t){var i=this.options.icon;return L.setOptions(i,e),this.setIcon(i),t&&this.__parent&&this.__parent._group.refreshClusters(this),this}})}(window,document);
+
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diff --git a/_site/talk_map/leaflet_dist/screen.css b/_site/talk_map/leaflet_dist/screen.css
new file mode 100644
index 0000000000000..5fa679424041a
--- /dev/null
+++ b/_site/talk_map/leaflet_dist/screen.css
@@ -0,0 +1,30 @@
+
+ #map {
+ width: 800px;
+ height: 600px;
+ border: 1px solid #ccc;
+ }
+
+ #progress {
+ display: none;
+ position: absolute;
+ z-index: 1000;
+ left: 400px;
+ top: 300px;
+ width: 200px;
+ height: 20px;
+ margin-top: -20px;
+ margin-left: -100px;
+ background-color: #fff;
+ background-color: rgba(255, 255, 255, 0.7);
+ border-radius: 4px;
+ padding: 2px;
+ }
+
+ #progress-bar {
+ width: 0;
+ height: 100%;
+ background-color: #76A6FC;
+ border-radius: 4px;
+ }
+
\ No newline at end of file
diff --git a/_site/talk_map/map.html b/_site/talk_map/map.html
new file mode 100644
index 0000000000000..3554279aa7d41
--- /dev/null
+++ b/_site/talk_map/map.html
@@ -0,0 +1,44 @@
+
+
+
+
+ Leaflet debug page
+
+
+
+
+
+
diff --git a/_site/talk_map/org-locations.js b/_site/talk_map/org-locations.js
new file mode 100644
index 0000000000000..a720d57ee2017
--- /dev/null
+++ b/_site/talk_map/org-locations.js
@@ -0,0 +1,252 @@
+var addressPoints = [
+ [
+ "2010-01-10, Talk at Critical Point of View: Wikipedia and the Politics of Open KnowledgeThe Wisdom of Bots: A Critique of \u2018Self-Organization\u2019 in Wikipedia ",
+ 12.9791198,
+ 77.5912997
+ ],
+ [
+ "2011-11-02, Talk at Annual Meeting of the Society for the Social Study of Science (4S)\u2019The Internet is Here\u2019: The Virtuality of \u2018On-line Communities in Physical Spaces ",
+ 41.5051613,
+ -81.6934445
+ ],
+ [
+ "2016-06-08, Talk at Algorithms, Automation, and Politics workshopAlgorithms as agents of gatekeeping, governance, and articulation work in Wikipedia ",
+ 33.6251241,
+ 130.6180016
+ ],
+ [
+ "2010-03-26, Talk at Critical Point of View: Wikipedia and the Politics of Open KnowledgeBot Politics: How is Automation Changing the Wikipedian Society? Critical Point of View II ",
+ 52.374436,
+ 4.8979956033677
+ ],
+ [
+ "2014-05-16, Talk at The Contours of Algorithmic LifeSuccessor Systems: The Role of Reflexive Algorithms in Enacting Ideological Critique ",
+ 38.545379,
+ -121.7445834
+ ],
+ [
+ "2012-10-17, Talk at Annual Meeting of the Society for the Social Study of Science (4S)Time to Degree: Examining the Experiences of Graduate Students in the Long-Term Ecological Research Network ",
+ 55.6867243,
+ 12.5700724
+ ],
+ [
+ "2011-03-04, Talk at Digital Media and Learning (DML)Machine-Generated Content: Bots and the Governance of Wikipedia ",
+ 33.7774658,
+ -118.188487
+ ],
+ [
+ "2012-10-12, Talk at InfosocialTrace literacy: a framework for holistically conceptualizing newcomer socialization in socio-technical systems ",
+ 42.0447388,
+ -87.6930458
+ ],
+ [
+ "2012-06-05, Conference proceedings talk at International Conference on Weblogs and Social Media (ICWSM)Defense Mechanism or Socialization Tactic? Improving Wikipedia\u2019s Notifications to Rejected Contributors ",
+ 53.3497645,
+ -6.2602731
+ ],
+ [
+ "2015-03-15, Workshop presentation at CSCW Workshop on Feminism and Feminist Approaches in Social ComputingSituated knowledges and successor systems: developing CSCW systems to enact ideological critiques ",
+ 49.2608944,
+ -123.1139382
+ ],
+ [
+ "2012-05-07, Panelist at Conference on Human Factors in Computing (CHI)Hunting for Fail Whales: Lessons from Deviance and Failure in Social Computing ",
+ 30.2711286,
+ -97.7436994
+ ],
+ [
+ "2014-08-23, Talk at Annual Meeting of the Society for the Social Study of Science (4S)Successor Systems: The Role of Reflexive Algorithms in Enacting Ideological Critique ",
+ -34.6143904,
+ -58.4460878
+ ],
+ [
+ "2011-01-03, Conference proceedings talk at Hawaii International Conference on System SciencesTrace Ethnography: Following Coordination through Documentary Practices ",
+ 21.9811111,
+ -159.371111
+ ],
+ [
+ "2015-10-23, Talk at Annual Meeting of the Association of Internet Researchers (AoIR)Bot-Based Collective Blocklists in Twitter: The Counterpublic Moderation of a Privately-Owned Networked Public Space ",
+ 33.4485866,
+ -112.0773455
+ ],
+ [
+ "2009-04-25, Talk at Media in Transition 6Evolving Governance and Media Use in Wikipedia: A Historical Account ",
+ 42.3750997,
+ -71.1056156
+ ],
+ [
+ "2011-11-03, Talk at Annual Meeting of the Society for the Social Study of Science (4S)User-Generated Platforms in Wikipedian Governance ",
+ 41.5051613,
+ -81.6934445
+ ],
+ [
+ "2012-10-29, Panelist at International Symposium on Wikis and Open Collaboration (WikiSym 2012)What Aren\u2019t We Measuring? Methods for Quantifying Wiki-Work. ",
+ 48.3059078,
+ 14.286198
+ ],
+ [
+ "2016-07-16, Talk at SciPyGoverning Open Source Projects at Scale: Lessons from Wikipedia's Growing Pains ",
+ 30.2711286,
+ -97.7436994
+ ],
+ [
+ "2014-05-23, Panelist at Annual Meeting of the International Communication Association (ICA)Data\u00ad-Driven Data Research Using Data and Databases: A Practical Critique of Methods and Approaches in \u201cBig Data\u201d Studies ",
+ 47.6038321,
+ -122.3300623
+ ],
+ [
+ "2013-02-23, Conference proceedings talk at Conference on Computer Supported Cooperative WorkUsing Edit Sessions to Measure Participation in Wikipedia (with Aaron Halfaker) ",
+ 29.4246002,
+ -98.4951404
+ ],
+ [
+ "2012-03-31, Talk at GCOE International Symposium on Informatics EducationImproving Wikipedia\u2019s Notifications to Rejected Contributors ",
+ 35.0185804,
+ 135.763835
+ ],
+ [
+ "2016-08-13, Talk at PyData SFCommunity Sustainability in Wikipedia: A Review of Research and Initiatives ",
+ 37.7792808,
+ -122.4192362
+ ],
+ [
+ "2008-07-19, Talk at Annual Wikimedia Conference (Wikimania)Conceptions and Misconceptions Academics Hold About Wikipedia ",
+ 31.1990035,
+ 29.8943785
+ ],
+ [
+ "2013-08-03, Conference proceedings talk at International Symposium on Wikis and Open Collaboration (WikiSym 2012)When the Levee Breaks: Without Bots, What Happens to Wikipedia\u2019s Quality Control Processes? (with Aaron Halfaker) ",
+ 22.2793278,
+ 114.1628131
+ ],
+ [
+ "2014-12-09, Talk at Berkman Center for Internet and SocietySupporting Change from Outside Systems with Design and Data ",
+ 42.3750997,
+ -71.1056156
+ ],
+ [
+ "2009-10-28, Talk at Annual Meeting of the Society for the Social Study of Science (4S)Where Are the Missing Wikipedians? The Sociology of a Bot ",
+ 38.8903961,
+ -77.0841584
+ ],
+ [
+ "2016-02-17, Talk at The Hacker Within, BIDSScraping Wikipedia Data ",
+ 37.8708393,
+ -122.2728638
+ ],
+ [
+ "2013-03-01, Talk at Theorizing the WebValues Where? Interrogating Client-Side Scripting as a Design Process ",
+ 40.7305991,
+ -73.9865811
+ ],
+ [
+ "2014-05-24, Panelist at Annual Meeting of the International Communication Association (ICA)Big Data is Bullshit': Scoping the Next 5 Years of Digital Data Research ",
+ 47.6038321,
+ -122.3300623
+ ],
+ [
+ "2009-10-27, Conference proceedings talk at International Symposium on Wikis and Open CollaborationThe Social Roles of Bots and Assisted Editing Tools ",
+ 28.5421175,
+ -81.3790461
+ ],
+ [
+ "2015-11-12, Talk at Annual Meeting of the Society for the Social Study of Science (4S)The Bot Multiple: Unpacking the Materialities of Automated Software Agents ",
+ 39.7391536,
+ -104.9847033
+ ],
+ [
+ "2016-06-11, Panelist at Annual Meeting of the International Communication Association (ICA)Drowning in Data: Industry and Academic Approaches to Mixed Methods in \u201cHolistic\u201d Big Data Studies ",
+ 33.6251241,
+ 130.6180016
+ ],
+ [
+ "2014-11-02, Talk at Human Computation Conference (HCOMP), Citizen-X WorkshopDefining, Designing, and Evaluating Civic Values in Human Computation and Collective Action Systems (with Nathan Matias) ",
+ 40.4416941,
+ -79.990086
+ ],
+ [
+ "2009-07-26, Talk at First Annual Wikiconference NYCAlgorithmic Governance: The Social Roles of Bots and Assisted Editing Tools ",
+ 40.7305991,
+ -73.9865811
+ ],
+ [
+ "2012-05-02, Conference proceedings talk at Conference on Human Factors in Computing (CHI)Black-boxing the user: internet protocol over xylophone players (IPoXP) ",
+ 30.2711286,
+ -97.7436994
+ ],
+ [
+ "2013-02-26, Panelist at ACM Conference on Computer-Supported Cooperative Work (CSCW)Community, Impact, and Credit: Where Do I Submit My Papers? ",
+ 29.4246002,
+ -98.4951404
+ ],
+ [
+ "2016-06-09, Talk at Big Data: Critiques and Alternatives workshopSuccessor Systems: Lessons for Big Data From Feminist Epistemology and Activism ",
+ 33.6251241,
+ 130.6180016
+ ],
+ [
+ "2013-10-23, Talk at Annual Meeting of the Association of Internet Researchers (AoIR)Design by Bot: Power and Resistance in the Development of Automated Software Agents ",
+ 39.7391536,
+ -104.9847033
+ ],
+ [
+ "2008-03-01, Talk at Exploring New Media WorldsA Communicative Ethnography of Argumentative Strategies in a Wikipedian Content Dispute ",
+ 30.6253463,
+ -96.3271537
+ ],
+ [
+ "2015-05-25, Talk at Annual Meeting of the International Communication Association (ICA)But it Wouldn\u2019t Be an Encyclopedia; It Would Be a Wiki: Wikipedia and the Repurposing of WikiWikiWeb ",
+ 18.38423905,
+ -66.0534398736473
+ ],
+ [
+ "2013-11-25, Talk at Bangkok ScientifiqueSize Matters: How Big Data Changes Everything ",
+ 13.7538929,
+ 100.8160803
+ ],
+ [
+ "2016-06-14, Talk at Communicating with Machines workshopAdministrative Support Bots in Wikipedia: How Automation Can Transform the Affordances of Platforms and the Governance of Communities ",
+ 33.6251241,
+ 130.6180016
+ ],
+ [
+ "2010-02-25, Conference proceedings talk at Conference on Computer Supported Cooperative WorkThe Work of Sustaining Order in Wikipedia: The Banning of a Vandal ",
+ 32.0835407,
+ -81.0998341
+ ],
+ [
+ "2016-01-16, Talk at Wikipedia 15th Anniversary Birthday BashWhy bots are my favorite contribution to Wikipedia ",
+ 37.7792808,
+ -122.4192362
+ ],
+ [
+ "2015-03-15, Workshop presentation at CSCW Workshop on Ethics for Studying Sociotechnical Systems in a Big Data WorldDoes Facebook Have Civil Servants? On Governmentality and Computational Social Science ",
+ 49.2608944,
+ -123.1139382
+ ],
+ [
+ "2014-10-21, Talk at Annual Meeting of the Association of Internet Researchers (AoIR)Successor Systems: The Role of Reflexive Algorithms in Enacting Ideological Critique ",
+ 35.8404121,
+ 128.5586643
+ ],
+ [
+ "2013-10-09, Talk at Annual Meeting of the Society for the Social Study of Science (4S)Hadoop as Grounded Theory: Is an STS Approach to Big Data Possible? the 2013 Annual Meeting of the Society for the Social Study of Science 4S ",
+ 32.7174209,
+ -117.1627713
+ ],
+ [
+ "2011-10-05, Conference proceedings talk at International Symposium on Wikis and Open CollaborationParticipation in Wikipedia\u2019s Article Deletion Processes (with Heather Ford) ",
+ 37.3855745,
+ -122.0820499
+ ],
+ [
+ "2009-09-25, Talk at the Second Annual Media Sociology ForumTrace Ethnography: An ANT Method for the Study of Sociotechnical Networks ",
+ 40.7305991,
+ -73.9865811
+ ],
+ [
+ "2015-03-24, Workshop presentation at ISchools ConferenceTrace Ethnography Workshop ",
+ 33.6170092,
+ -117.92944
+ ]
+];
\ No newline at end of file
diff --git a/_site/talkmap.html b/_site/talkmap.html
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--- /dev/null
+++ b/_site/talkmap.html
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+Talk map - R. Stuart Geiger
+
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+
Talk map
+
+
+
+
A map of all the places I've given talks. Zoom in to see more detail, and click each talk to see more details.
+
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diff --git a/_site/talks/2008-03-01-tamu-communicative-ethnography.html b/_site/talks/2008-03-01-tamu-communicative-ethnography.html
new file mode 100644
index 0000000000000..9335f50ab04a1
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+++ b/_site/talks/2008-03-01-tamu-communicative-ethnography.html
@@ -0,0 +1,408 @@
+
+
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+
+
+A Communicative Ethnography of Argumentative Strategies in a Wikipedian Content Dispute - R. Stuart Geiger
+
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+ Share on
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diff --git a/_site/talks/2008-07-19-wikimania-academics-wikipedia.html b/_site/talks/2008-07-19-wikimania-academics-wikipedia.html
new file mode 100644
index 0000000000000..404d394290e25
--- /dev/null
+++ b/_site/talks/2008-07-19-wikimania-academics-wikipedia.html
@@ -0,0 +1,409 @@
+
+
+
+
+
+
+
+Conceptions and Misconceptions Academics Hold About Wikipedia - R. Stuart Geiger
+
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+ Share on
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diff --git a/_site/talks/2009-03-28-aaas-wikipedia-infrastructures.html b/_site/talks/2009-03-28-aaas-wikipedia-infrastructures.html
new file mode 100644
index 0000000000000..814fe9cdc98d9
--- /dev/null
+++ b/_site/talks/2009-03-28-aaas-wikipedia-infrastructures.html
@@ -0,0 +1,409 @@
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+
+Working With/in Wikipedia: Infrastructures of Knowing and Knowledge Production - R. Stuart Geiger
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+ Share on
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diff --git a/_site/talks/2009-04-25-mit6-media-use-wikipedia.html b/_site/talks/2009-04-25-mit6-media-use-wikipedia.html
new file mode 100644
index 0000000000000..801b76f1d61e5
--- /dev/null
+++ b/_site/talks/2009-04-25-mit6-media-use-wikipedia.html
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+
+
+
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+
+
+Evolving Governance and Media Use in Wikipedia: A Historical Account - R. Stuart Geiger
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2009-07-26-wikiconf-nyc-algorithmc-governance.html b/_site/talks/2009-07-26-wikiconf-nyc-algorithmc-governance.html
new file mode 100644
index 0000000000000..4836c8531c09c
--- /dev/null
+++ b/_site/talks/2009-07-26-wikiconf-nyc-algorithmc-governance.html
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+Algorithmic Governance: The Social Roles of Bots and Assisted Editing Tools - R. Stuart Geiger
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2009-09-25-nyu-trace-ethnography.html b/_site/talks/2009-09-25-nyu-trace-ethnography.html
new file mode 100644
index 0000000000000..835d44bf73ff7
--- /dev/null
+++ b/_site/talks/2009-09-25-nyu-trace-ethnography.html
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+Trace Ethnography: An ANT Method for the Study of Sociotechnical Networks - R. Stuart Geiger
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2009-10-27-wikisym-social-roles-bots.html b/_site/talks/2009-10-27-wikisym-social-roles-bots.html
new file mode 100644
index 0000000000000..bc66399854392
--- /dev/null
+++ b/_site/talks/2009-10-27-wikisym-social-roles-bots.html
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+The Social Roles of Bots and Assisted Editing Tools - R. Stuart Geiger
+
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+ The Social Roles of Bots and Assisted Editing Tools
+
+
+
+ October 27, 2009
+
+ Conference proceedings talk at International Symposium on Wikis and Open Collaboration, Orlando, Florida
+
+
+
+
+
+ Link to more information
+
+A short paper showing the recent explosive growth of automated editors (or bots) in Wikipedia, which have taken on many new tasks in administrative spaces.
+
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2009-10-28-4s-missing-wikipedians.html b/_site/talks/2009-10-28-4s-missing-wikipedians.html
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index 0000000000000..969d50a262162
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+Where Are the Missing Wikipedians? The Sociology of a Bot - R. Stuart Geiger
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+ Share on
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diff --git a/_site/talks/2010-01-10-cpov-wisdom-of-bots.html b/_site/talks/2010-01-10-cpov-wisdom-of-bots.html
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+The Wisdom of Bots: A Critique of ‘Self-Organization’ in Wikipedia - R. Stuart Geiger
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+ Share on
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diff --git a/_site/talks/2010-02-25-cscw-banning-vandal.html b/_site/talks/2010-02-25-cscw-banning-vandal.html
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+The Work of Sustaining Order in Wikipedia: The Banning of a Vandal - R. Stuart Geiger
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+ The Work of Sustaining Order in Wikipedia: The Banning of a Vandal
+
+
+
+ February 25, 2010
+
+ Conference proceedings talk at Conference on Computer Supported Cooperative Work, Savannah, Georgia
+
+
+
+
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+ Link to more information
+
+This paper traces out a heterogeneous network of humans and non-humans involved in the identification and banning of a single vandal in Wikipedia.
+
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+ Share on
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diff --git a/_site/talks/2010-03-26-cpov-bot-politics.html b/_site/talks/2010-03-26-cpov-bot-politics.html
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+Bot Politics: How is Automation Changing the Wikipedian Society? Critical Point of View II - R. Stuart Geiger
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+ Bot Politics: How is Automation Changing the Wikipedian Society? Critical Point of View II
+
+
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+ March 26, 2010
+
+ Talk at Critical Point of View: Wikipedia and the Politics of Open Knowledge, Amsterdam, the Netherlands
+
+
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2011-01-03-hicss-trace-ethnography.html b/_site/talks/2011-01-03-hicss-trace-ethnography.html
new file mode 100644
index 0000000000000..411baababc20b
--- /dev/null
+++ b/_site/talks/2011-01-03-hicss-trace-ethnography.html
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+Trace Ethnography: Following Coordination through Documentary Practices - R. Stuart Geiger
+
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+
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+ Trace Ethnography: Following Coordination through Documentary Practices
+
+
+
+ January 03, 2011
+
+ Conference proceedings talk at Hawaii International Conference on System Sciences, Lihue, Hawaii
+
+
+
+
+
+ Link to more information
+
+We detail the methodology of ‘trace ethnography’, which combines the richness of participant-observation with the wealth of data in logs so as to reconstruct patterns and practices of users in distributed sociotechnical systems
+
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2011-03-04-dml-bots-governance.html b/_site/talks/2011-03-04-dml-bots-governance.html
new file mode 100644
index 0000000000000..b096f8948b3da
--- /dev/null
+++ b/_site/talks/2011-03-04-dml-bots-governance.html
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+Machine-Generated Content: Bots and the Governance of Wikipedia - R. Stuart Geiger
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diff --git a/_site/talks/2011-10-05-wikisym-article-deletion.html b/_site/talks/2011-10-05-wikisym-article-deletion.html
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+Participation in Wikipedia’s Article Deletion Processes (with Heather Ford) - R. Stuart Geiger
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+ Participation in Wikipedia’s Article Deletion Processes (with Heather Ford)
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+ October 05, 2011
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+ Conference proceedings talk at International Symposium on Wikis and Open Collaboration, Mountain View, CA
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+ Link to more information
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+We find that Wikipedia’s deletion process is heavily frequented by a relatively small number of longstanding users. The vast majority of such deleted articles are not spam, vandalism, or “patent nonsense,” but rather articles which could be considered encyclopedic, but do not fit the project‟s standards.
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diff --git a/_site/talks/2011-11-02-4s-internet-is-here.html b/_site/talks/2011-11-02-4s-internet-is-here.html
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+’The Internet is Here’: The Virtuality of ‘On-line Communities in Physical Spaces - R. Stuart Geiger
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diff --git a/_site/talks/2011-11-03-4s-wikipedian-governance.html b/_site/talks/2011-11-03-4s-wikipedian-governance.html
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+User-Generated Platforms in Wikipedian Governance - R. Stuart Geiger
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diff --git a/_site/talks/2012-03-31-gcoe-wikipedia-notifications.html b/_site/talks/2012-03-31-gcoe-wikipedia-notifications.html
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+Improving Wikipedia’s Notifications to Rejected Contributors - R. Stuart Geiger
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diff --git a/_site/talks/2012-05-02-altchi-ipoxp.html b/_site/talks/2012-05-02-altchi-ipoxp.html
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+Black-boxing the user: internet protocol over xylophone players (IPoXP) - R. Stuart Geiger
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+We introduce IP over Xylophone Players (IPoXP), a novel Internet protocol between two computers using xylophone-based Arduino interfaces. In our implementation, human operators are situated within the lowest layer of the network, transmitting data between computers by striking designated keys. We discuss how IPoXP inverts the traditional mode of human-computer interaction, with a computer using the human as an interface to communicate with another computer.
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diff --git a/_site/talks/2012-05-07-chi-fail-whales.html b/_site/talks/2012-05-07-chi-fail-whales.html
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+Hunting for Fail Whales: Lessons from Deviance and Failure in Social Computing - R. Stuart Geiger
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diff --git a/_site/talks/2012-06-05-icwsm-socialization-wikipedia.html b/_site/talks/2012-06-05-icwsm-socialization-wikipedia.html
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+Defense Mechanism or Socialization Tactic? Improving Wikipedia’s Notifications to Rejected Contributors - R. Stuart Geiger
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+ Defense Mechanism or Socialization Tactic? Improving Wikipedia’s Notifications to Rejected Contributors
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+ June 05, 2012
+
+ Conference proceedings talk at International Conference on Weblogs and Social Media (ICWSM), Dublin, Ireland
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+ Link to more information
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+In this paper, we first illustrate and describe the various defense mechanisms at work in Wikipedia, which we hypothesize are inhibiting newcomer retention. Next, we present results from an experiment aimed at increasing both the quantity and quality of editors by altering various elements of these defense mechanisms, specifically pre-scripted warnings and notifications that are sent to new editors upon reverting or rejecting contributions. Using regression models of new user activity, we show which tactics work best for different populations of users based on their motivations when joining Wikipedia.
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diff --git a/_site/talks/2012-10-12-infosocial-trace-literacy.html b/_site/talks/2012-10-12-infosocial-trace-literacy.html
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+Trace literacy: a framework for holistically conceptualizing newcomer socialization in socio-technical systems - R. Stuart Geiger
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diff --git a/_site/talks/2012-10-17-4s-time-to-degree.html b/_site/talks/2012-10-17-4s-time-to-degree.html
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+Time to Degree: Examining the Experiences of Graduate Students in the Long-Term Ecological Research Network - R. Stuart Geiger
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diff --git a/_site/talks/2012-10-29-wikisym-methods.html b/_site/talks/2012-10-29-wikisym-methods.html
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+What Aren’t We Measuring? Methods for Quantifying Wiki-Work. - R. Stuart Geiger
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+ What Aren’t We Measuring? Methods for Quantifying Wiki-Work.
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+ October 29, 2012
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+ Panelist at International Symposium on Wikis and Open Collaboration (WikiSym 2012), Linz, Austria
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diff --git a/_site/talks/2013-02-23-cscw-edit-sessions.html b/_site/talks/2013-02-23-cscw-edit-sessions.html
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+Using Edit Sessions to Measure Participation in Wikipedia (with Aaron Halfaker) - R. Stuart Geiger
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+ Using Edit Sessions to Measure Participation in Wikipedia (with Aaron Halfaker)
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+ February 23, 2013
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+ Conference proceedings talk at Conference on Computer Supported Cooperative Work, San Antonio, TX
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+ Link to more information
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+Many quantitative, log-based studies of participation and contribution in CSCW and CMC systems measure the activity of users in terms of output, based on metrics like posts to forums, edits to Wikipedia articles, or commits to code repositories. In this paper, we estimate the amount of time users have spent contributing. Through an analysis of Wikipedia log data, we identify a pattern of punctuated bursts in editors’ activity that we refer to as edit sessions. Based on these edit sessions, we build a metric that approximates the labor hours of editors in the encyclopedia. Using this metric, we first compare labor-based analyses with output-based analyses, finding that the activity of many editors can appear quite differently based on the kind of metric used.
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diff --git a/_site/talks/2013-02-26-cscw-community-impact.html b/_site/talks/2013-02-26-cscw-community-impact.html
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+Community, Impact, and Credit: Where Do I Submit My Papers? - R. Stuart Geiger
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diff --git a/_site/talks/2013-03-01-ttw-values-where.html b/_site/talks/2013-03-01-ttw-values-where.html
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+Values Where? Interrogating Client-Side Scripting as a Design Process - R. Stuart Geiger
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diff --git a/_site/talks/2013-08-03-wikisym-levee-breaks-bots.html b/_site/talks/2013-08-03-wikisym-levee-breaks-bots.html
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+When the Levee Breaks: Without Bots, What Happens to Wikipedia’s Quality Control Processes? (with Aaron Halfaker) - R. Stuart Geiger
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+In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. In this paper, we use these periods of breakdown as naturalistic experiments to study Wikipedia’s heterogeneous quality control network. Our analysis showed that the overall time-to-revert edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that other agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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diff --git a/_site/talks/2013-10-09-ica-hadoop-grounded-theory.html b/_site/talks/2013-10-09-ica-hadoop-grounded-theory.html
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+Hadoop as Grounded Theory: Is an STS Approach to Big Data Possible? the 2013 Annual Meeting of the Society for the Social Study of Science 4S - R. Stuart Geiger
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diff --git a/_site/talks/2013-10-23-aoir-design-by-bot.html b/_site/talks/2013-10-23-aoir-design-by-bot.html
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+Design by Bot: Power and Resistance in the Development of Automated Software Agents - R. Stuart Geiger
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diff --git a/_site/talks/2013-11-25-bkk-data.html b/_site/talks/2013-11-25-bkk-data.html
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+Size Matters: How Big Data Changes Everything - R. Stuart Geiger
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+In the wake of all the rigmarole going on with the Snowden leaks and details of the NSA intelligence gathering apparatus, it's suddenly very clear to the average person just how much data is out there, and how difficult it must be to recognize, organize and filter it for a usable purpose. Even if we try to minimize our digital footprint, each of us nonetheless generates an incredible amount of data that represents US in the digital realm. To talk us through what systems are used to parse such vast quantities of data into a usable format, we are happy to welcome Stuart Geiger to this month's BkkSci. Stuart's current research is on the intersection of data science and artificial intelligence (AI) that is often branded as "Big Data." These systems collect massive, diverse, and complex data sets, and then use this data to teach computers how to identify patterns and make decisions. Stuart will talk about his work both in building these automated agents to support the production of knowledge, and in studying how these systems are changing how scientists, governments, businesses, and ordinary people like you and me come know the world.
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diff --git a/_site/talks/2014-05-16-algolife-successor-systems.html b/_site/talks/2014-05-16-algolife-successor-systems.html
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+Successor Systems: The Role of Reflexive Algorithms in Enacting Ideological Critique - R. Stuart Geiger
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diff --git a/_site/talks/2014-05-23-ica-data-driven-data.html b/_site/talks/2014-05-23-ica-data-driven-data.html
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+Data-Driven Data Research Using Data and Databases: A Practical Critique of Methods and Approaches in “Big Data” Studies - R. Stuart Geiger
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+ In the past two years, the buzzword "big data" has provoked critiques by a number of social scientists (eg., boyd & Crawford 2011; Bruns & Burgess 2012; Burrell 2012; Baym 2013) on the theories, methodologies, and analysis of large data sources. This panel follows up from last year’s ICA 2013 panel, “Downsizing Data: Analyzing Social Digital Traces,” and draws from the experiential grounded approach of Hargittai’s (2009) “Research Confidential” to bring to light practical critiques of the application of digital data research methods in the study of social media platforms. Namely, the panelists will explore how social scientists can shift away from the rhetoric surrounding “big data” and robustly analyze the use of large-scale, computationally-driven, mixed-methods approaches in digital data research. Again, this panel will not discredit large-scale data approaches; instead, we aim to provide context to researchers who wish to employ them in combination with established methods in the field. The panel brings together five scholars to speak about their successes and failures working on projects that employ large-scale digital data methods and tools, regardless of the size of the data, in addition to their iterative approaches dealing with the practicalities of data collection, sampling, theory, analysis, and especially results. Notably, these projects are not purely quantitative, analytical studies employing large datasets: all participants use largescale data and computational approaches within the context of empirical mixed-methods or even (traditionally) qualitative, interpretive studies. The panelists will also discuss the critical approaches to “big data” that inhabit each project. These projects are all exemplars of an emerging mode of scholarship, and collectively they aim to generate a productive and concrete discussion about methodology and epistemology. After a framed introduction by the moderator, participants will spend 10 minutes each to speak in detail about the methodologies of their projects, after which the latter half of the panel will open to discussion with the audience. This panel also will be paired with a Blue Sky Workshop, provocatively entitled “‘Big Data is Bullshit’: Scoping the Next 5 Years of Digital Data Research.” We aim to use the panel as an expert-driven, experiential methods presentation as well as a launchpad for topics and debates that can be further explored in the workshop session (which will occur at some point following the panel).
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diff --git a/_site/talks/2014-05-24-ica-big-data-bullshit.html b/_site/talks/2014-05-24-ica-big-data-bullshit.html
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+Big Data is Bullshit’: Scoping the Next 5 Years of Digital Data Research - R. Stuart Geiger
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diff --git a/_site/talks/2014-08-23-4s-successor-systems.html b/_site/talks/2014-08-23-4s-successor-systems.html
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+Successor Systems: The Role of Reflexive Algorithms in Enacting Ideological Critique - R. Stuart Geiger
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+ Successor Systems: The Role of Reflexive Algorithms in Enacting Ideological Critique
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+ August 23, 2014
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), Buenos Aires, Argentina
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diff --git a/_site/talks/2014-10-21-aoir-successor-systems.html b/_site/talks/2014-10-21-aoir-successor-systems.html
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+Successor Systems: The Role of Reflexive Algorithms in Enacting Ideological Critique - R. Stuart Geiger
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diff --git a/_site/talks/2014-11-02-hcomp-values-in-crowdsourcing.html b/_site/talks/2014-11-02-hcomp-values-in-crowdsourcing.html
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+Defining, Designing, and Evaluating Civic Values in Human Computation and Collective Action Systems (with Nathan Matias) - R. Stuart Geiger
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+ Defining, Designing, and Evaluating Civic Values in Human Computation and Collective Action Systems (with Nathan Matias)
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+ November 02, 2014
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+ Talk at Human Computation Conference (HCOMP), Citizen-X Workshop, Pittsburgh, PA
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+ Link to more information
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+Collective action is often described in terms of the relationships, learning, principled processes, and community capacities it fosters. Despite this, human computation and collective action systems are often designed and evaluated with system outputs in mind: the quality of answers, the number of votes, the accuracy of content created. In this proposal, we review literature on the design values of “citizen-x” systems, put forward a series of models for describing the civic values in “citizen-x”, and classify systems by those models.
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diff --git a/_site/talks/2014-12-09-berkman-successor-systems.html b/_site/talks/2014-12-09-berkman-successor-systems.html
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+Supporting Change from Outside Systems with Design and Data - R. Stuart Geiger
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diff --git a/_site/talks/2015-03-15-cscw-ethics-workshop.html b/_site/talks/2015-03-15-cscw-ethics-workshop.html
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+Does Facebook Have Civil Servants? On Governmentality and Computational Social Science - R. Stuart Geiger
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+ Does Facebook Have Civil Servants? On Governmentality and Computational Social Science
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+ March 15, 2015
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+ Workshop presentation at CSCW Workshop on Ethics for Studying Sociotechnical Systems in a Big Data World, Vancouver, BC
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diff --git a/_site/talks/2015-03-15-cscw-feminism-workshop.html b/_site/talks/2015-03-15-cscw-feminism-workshop.html
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+Situated knowledges and successor systems: developing CSCW systems to enact ideological critiques - R. Stuart Geiger
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+ Situated knowledges and successor systems: developing CSCW systems to enact ideological critiques
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+ March 15, 2015
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+ Workshop presentation at CSCW Workshop on Feminism and Feminist Approaches in Social Computing, Vancouver, BC
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diff --git a/_site/talks/2015-03-24-iconf-trace-ethno.html b/_site/talks/2015-03-24-iconf-trace-ethno.html
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+Trace Ethnography Workshop - R. Stuart Geiger
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diff --git a/_site/talks/2015-05-25-ica-wiki-history.html b/_site/talks/2015-05-25-ica-wiki-history.html
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+But it Wouldn’t Be an Encyclopedia; It Would Be a Wiki: Wikipedia and the Repurposing of WikiWikiWeb - R. Stuart Geiger
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+ But it Wouldn’t Be an Encyclopedia; It Would Be a Wiki: Wikipedia and the Repurposing of WikiWikiWeb
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+ May 25, 2015
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+ Talk at Annual Meeting of the International Communication Association (ICA), San Juan, Puerto Rico
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+ In this talk, I examine the early history of “anyone can edit” wiki software – originally developed in 1995, six years before Wikipedia’s origin – focusing on the ways in which this technological infrastructure has been repurposed across communities, domains, and scales. While today, the idea of a wiki is associated with large-scale, massively-distributed encyclopedic knowledge production, this was not always the case. As I show, many of the assumptions and practices in pre-Wikipedia wiki communities contradicted the idea of a universal repository to document the sum total of human knowledge. In fact, the title of this presentation comes from a conversation between Wikipedia’s co-founder Jimmy Wales and Ward Cunningham, the creator of the first wiki, who advised Wales that the goals of creating a general-purpose encyclopedia and a wiki might be inherently contradictory. As Wales, Sanger, and other early Wikipedians used Cunningham’s wiki software to produce a collective encyclopedia, they found themselves constantly modifying the wiki platform, incorporating features and affordances that supported the kind of encyclopedic knowledge production they found themselves engaged in. Many of these novel features – such as a persistent history of edits to articles, separate discussion pages for individual articles, and citations/references – are now taken for granted aspects of what it means for a wiki to be a wiki. Yet at the time, their existence was far more controversial and precarious. Using archival and software studies methods, I illustrate several ways in which wiki software was adapted for the specific purposes and practices of Wikipedians, departing substantially from the pre-Wikipedia understandings of what wiki-based collaboration is and ought to be. Beyond Wikipedia, this case shows how technological infrastructures intersect with particular configurations of communities, epistemologies, and ideologies. Focusing on how one particular infrastructure was re-used and repurposed for a rather different set of values gives us a useful case for problematizing technologically determinist narratives around media technology and society.
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diff --git a/_site/talks/2015-10-23-aoir-blockbots.html b/_site/talks/2015-10-23-aoir-blockbots.html
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+Bot-Based Collective Blocklists in Twitter: The Counterpublic Moderation of a Privately-Owned Networked Public Space - R. Stuart Geiger
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diff --git a/_site/talks/2015-11-12-4s-bot-multiple.html b/_site/talks/2015-11-12-4s-bot-multiple.html
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+The Bot Multiple: Unpacking the Materialities of Automated Software Agents - R. Stuart Geiger
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+ This paper examines the roles that automated software agents (or bots) play in the governance and moderation of Wikipedia, Twitter, and reddit – three online platforms that differently uphold a related set of commitments to ‘open’ and ‘public’ online participation. While bots are often discussed as malicious or fake agents (e.g. ‘socialbots’), the bots I discuss in these three platforms are more or less legitimate social actors, delegated substantial authority in autonomously enforcing norms and policies. These bots extend and modify the functionality of sites like Wikipedia, Twitter, and reddit, and are generally developed and deployed by volunteers on their own time – continuously operated on computers that are independent from the servers hosting the site. These governance bots involve alternative relations of power and code, requiring that we go beyond studying software code in order to unpack the sociomaterial configurations at work in such digitally-architected spaces. Instead of taking for granted the pre-existing stability of these sites as unified platforms, bots require that we examine the concrete, historically contingent material conditions under which this code is run. Reporting from a multi-sited ethnography of infrastructure, I demonstrate several ways in which bot development comes on the scene in relation to broader assemblages of server farms, platform code, federated databases, code repositories, issue trackers, application programming interfaces, terms of service, mailing lists, counterpublic groups, and a variety of other entities. I argue that bots give us a compelling set of cases for exploring the multiple materialities at work in highly-distributed online spaces.
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diff --git a/_site/talks/2016-01-16-wiki15-bots.html b/_site/talks/2016-01-16-wiki15-bots.html
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+Why bots are my favorite contribution to Wikipedia - R. Stuart Geiger
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+ A short talk to open up an event celebrating the 15th anniversary of Wikipedia. The prompt we were given was "Why [x] is my favorite contribution to Wikipedia." Here is a photo of me handing off the mic: <br><img src="http://funcrunch.org/blog/wp-content/uploads/2016/01/funcrunch-20160116-0757.jpg>
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diff --git a/_site/talks/2016-02-17-thw-scraping-wikipedia.html b/_site/talks/2016-02-17-thw-scraping-wikipedia.html
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+Scraping Wikipedia Data - R. Stuart Geiger
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+ Scraping Wikipedia Data
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+ February 17, 2016
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+ Talk at The Hacker Within, BIDS, Berkeley, CA
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+ Link to more information
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+A tutorial (with Jupyter notebooks) about how to use APIs to query structured data from Wikipedia articles and the Wikidata project.
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diff --git a/_site/talks/2016-06-08-ica-algorithms-gatekeeping.html b/_site/talks/2016-06-08-ica-algorithms-gatekeeping.html
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+Algorithms as agents of gatekeeping, governance, and articulation work in Wikipedia - R. Stuart Geiger
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+ Algorithms as agents of gatekeeping, governance, and articulation work in Wikipedia
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+ June 08, 2016
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+ Talk at Algorithms, Automation, and Politics workshop, Fukuoka, Japan
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+ This talk is based on a multi-year ethnographic study of algorithmic software agents in Wikipedia, where bots and automated tools have fundamentally transformed the nature of the notoriously decentralized, ‘anyone can edit’ encyclopedia project. I studied how the development and operation of automated software agents intersected with the development of organizational structures and epistemic norms. My ethnography of infrastructure (Star, 1999) involved participant-observation in various spaces of Wikipedia. I discuss how algorithmic systems are deployed to enforce particular behavioral and epistemological standards in Wikipedia, which can become a site for collective sensemaking among veteran Wikipedians.
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diff --git a/_site/talks/2016-06-09-ica-successor-systems.html b/_site/talks/2016-06-09-ica-successor-systems.html
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+Successor Systems: Lessons for Big Data From Feminist Epistemology and Activism - R. Stuart Geiger
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+ The concept of successor systems extends Harding (1987) and Haraway’s (1988) call for feminist “successor sciences” – ways of knowing that critically blend objectivity with situatedness – to the field of “Big Data.” I argue that successor systems involve a different form of data-intensive knowledge production, in which counterpublic collectives (Fraser, 1990) reflectively deploy algorithmic routines to build “a better account of the world” (Haraway, 579). I discuss four data-intensive activist projects as successor systems, discussing political and epistemological implications of such tactics. These successor systems have much to teach scholars and practitioners of “Big Data,” giving concrete and theoretical alternatives to the more dominant practices in academia and industry.
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diff --git a/_site/talks/2016-06-11-ica-drowning-in-data.html b/_site/talks/2016-06-11-ica-drowning-in-data.html
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+Drowning in Data: Industry and Academic Approaches to Mixed Methods in “Holistic” Big Data Studies - R. Stuart Geiger
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+ In the past five years, as “big data” research increasingly has been adopted and adapted in the social sciences, the question of multimodal analysis pays a larger role in approaches and perspectives of research methodology. The buzzword "big data" has provoked critiques by a number of social scientists (eg., boyd & Crawford 2011; Bruns & Burgess 2012; Burrell 2012; Baym 2013; Lazer, et al. 2014; Tufekci 2014) on the theories, methodologies, and analysis of large data sources, and yet a growing number of scholars are experimenting with new ways to think about applying traditional and established methods to a newer domain and scale of data. Past panels (e.g., ICA 2013’s “Downsizing Data: Analyzing Social Digital Traces” and ICA 2014’s “Data-Driven Data Research Using Data and Databases: A Practical Critique of Methods and Approaches in ‘Big Data’ Studies”) have examined the practice of large-scale data analysis in social media research. This panel extends those discussions to look at the complications of mixed-methods research in big data studies, specifically in cases when “holistic,” population-level data is available.
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diff --git a/_site/talks/2016-06-14-ica-communicating-with-machines.html b/_site/talks/2016-06-14-ica-communicating-with-machines.html
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+Administrative Support Bots in Wikipedia: How Automation Can Transform the Affordances of Platforms and the Governance of Communities - R. Stuart Geiger
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+ I discuss cases from a multi-year ethnographic study of automated software agents in Wikipedia, where ‘bots’ have fundamentally transformed the nature of the ‘anyone can edit’ encyclopedia project. Bots and bot developers have long been a core part of the Wikipedian community, and I studied how the development and operation of automated software agents intersected with the development of organizational and epistemic norms. My ethnographic project involved participant-observation in various spaces of Wikipedia: both routine editorial activity in Wikipedia (which is assisted through bots) and specific work in bot development, including proposing, developing, and operating a bot of my own. I also conducted extensive historical analysis of the history of Wikipedia, including case studies of bots throughout Wikipedia’s 15 year history.
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2016-07-16-scipy-governing-scale.html b/_site/talks/2016-07-16-scipy-governing-scale.html
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+Governing Open Source Projects at Scale: Lessons from Wikipedia’s Growing Pains - R. Stuart Geiger
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+ Many open source, volunteer-driven projects begin with a small, tight-knit group of collaborators, but then rapidly expand far faster than anyone expects or plans for. I discuss cases of governance growing pains in Wikipedia, which have many lessons for running open source software projects.
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+ Share on
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+ Facebook Google+ LinkedIn
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diff --git a/_site/talks/2016-08-13-pydata-community-sustainability.html b/_site/talks/2016-08-13-pydata-community-sustainability.html
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+Community Sustainability in Wikipedia: A Review of Research and Initiatives - R. Stuart Geiger
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+ Wikipedia relies on one of the world’s largest open collaboration communities. Since 2001, the community has grown substantially and faced many challenges. This presentation reviews research and initiatives around community sustainability in Wikipedia that are relevant for many open source projects, including issues of newcomer retention, governance, automated moderation, and marginalized groups.
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diff --git a/_site/talks/index.html b/_site/talks/index.html
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+Talks and presentations - R. Stuart Geiger
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Talks and presentations
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See a map of all the places I've given a talk!
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+ Talk at PyData SF, San Francisco, CA
+
Wikipedia relies on one of the world’s largest open collaboration communities. Since 2001, the community has grown substantially and faced many challenges. This presentation reviews research and initiatives around community sustainability in Wikipedia that are relevant for many open source projects, including issues of newcomer retention, governance, automated moderation, and marginalized groups.
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+ Talk at SciPy, Austin, Texas
+
Many open source, volunteer-driven projects begin with a small, tight-knit group of collaborators, but then rapidly expand far faster than anyone expects or plans for. I discuss cases of governance growing pains in Wikipedia, which have many lessons for running open source software projects.
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+ Talk at Communicating with Machines workshop, Fukuoka, Japan
+
I discuss cases from a multi-year ethnographic study of automated software agents in Wikipedia, where ‘bots’ have fundamentally transformed the nature of the ‘anyone can edit’ encyclopedia project.
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+ Panelist at Annual Meeting of the International Communication Association (ICA), Fukuoka, Japan
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This panel extends discusses the potentials and complications of mixed-methods research in big data studies, specifically in cases when population-level data is available.
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+ Talk at Big Data: Critiques and Alternatives workshop, Fukuoka, Japan
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I discuss four data-intensive activist projects as "successor systems," discussing the political and epistemological implications of using data to advance activist projects.
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+ Talk at Algorithms, Automation, and Politics workshop, Fukuoka, Japan
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I discuss how algorithmic systems are deployed to enforce particular behavioral and epistemological standards in Wikipedia, which can become a site for collective sensemaking among veteran Wikipedians.
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+ Talk at The Hacker Within, BIDS, Berkeley, CA
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A tutorial (with Jupyter notebooks) about how to use APIs to query structured data from Wikipedia articles and the Wikidata project.
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+ Talk at Wikipedia 15th Anniversary Birthday Bash, San Francisco, CA
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A short talk to open up an event celebrating the 15th anniversary of Wikipedia. The prompt we were given was "Why [x] is my favorite contribution to Wikipedia."
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), Denver, CO
+
I examine the roles that automated software agents (or bots) play in the governance and moderation of Wikipedia, Twitter, and reddit – three online platforms that differently uphold a related set of commitments to ‘open’ and ‘public’ online participation.
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+ Talk at Annual Meeting of the Association of Internet Researchers (AoIR), Phoenix, AZ
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This presentation introduces bot-based collective blocklists (or blockbots) in Twitter, which have been created to help various groups better moderate their own experiences on the site.
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+ Talk at Annual Meeting of the International Communication Association (ICA), San Juan, Puerto Rico
+
In this talk, I examine the early history of “anyone can edit” wiki software – originally developed in 1995, six years before Wikipedia’s origin – focusing on the ways in which this technological infrastructure has been repurposed across communities, domains, and scales.
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+ Workshop presentation at ISchools Conference, Newport Beach, CA
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Link to more information
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+ Workshop presentation at CSCW Workshop on Feminism and Feminist Approaches in Social Computing, Vancouver, BC
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+ Workshop presentation at CSCW Workshop on Ethics for Studying Sociotechnical Systems in a Big Data World, Vancouver, BC
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+ Talk at Berkman Center for Internet and Society, Cambridge, MA
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+ Talk at Human Computation Conference (HCOMP), Citizen-X Workshop, Pittsburgh, PA
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We review various crowdsourcing and collective action systems, identifying particular sets of civic values and assumptions.
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+ Talk at Annual Meeting of the Association of Internet Researchers (AoIR), Daegu, South Korea
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), Buenos Aires, Argentina
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+ Panelist at Annual Meeting of the International Communication Association (ICA), Seattle, WA
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+ Panelist at Annual Meeting of the International Communication Association (ICA), Seattle, WA
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This panel focuses on the challenges faced by researchers conducting mixed-method research into online platforms, particularly where large amounts of data are widely available.
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+ Talk at The Contours of Algorithmic Life, Davis, CA
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+ Talk at Bangkok Scientifique, Bangkok, Thailand
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A talk introducing various concepts around large-scale data analysis to a general audience, including spam detection and governmental survellance.
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+ Talk at Annual Meeting of the Association of Internet Researchers (AoIR), Denver, CO
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), San Diego, CA
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+ Conference proceedings talk at International Symposium on Wikis and Open Collaboration (WikiSym 2012), Hong Kong
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This paper examines what happened when one of Wikipedia's counter-vandalism bots unexpectedly went offline.
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+ Talk at Theorizing the Web, New York, NY
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+ Panelist at ACM Conference on Computer-Supported Cooperative Work (CSCW), San Antonio, TX
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+ Conference proceedings talk at Conference on Computer Supported Cooperative Work, San Antonio, TX
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This paper establishes a quantitative metric for measuring editor activity through temporal edit sessions.
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+ Panelist at International Symposium on Wikis and Open Collaboration (WikiSym 2012), Linz, Austria
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), Copenhagen, Denmark
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+ Talk at Infosocial, Evanston, IL
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+ Conference proceedings talk at International Conference on Weblogs and Social Media (ICWSM), Dublin, Ireland
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A descriptive study of Wikipedia's highly-automated socialization processes and an A/B test to improve templated messages to newcomers.
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+ Panelist at Conference on Human Factors in Computing (CHI), Austin, Texas
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+ Conference proceedings talk at Conference on Human Factors in Computing (CHI), Austin, Texas
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We introduce IP over Xylophone Players (IPoXP), a novel Internet protocol between two computers using xylophone-based Arduino interfaces
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+ Talk at GCOE International Symposium on Informatics Education, Kyoto, Japan
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), Cleveland, OH
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), Cleveland, OH
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+ Conference proceedings talk at International Symposium on Wikis and Open Collaboration, Mountain View, CA
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This paper investigates Wikipedia's article deletion processes, finding that it is heavily populated by specialists.
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+ Talk at Digital Media and Learning (DML), Long Beach, CA
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+ Conference proceedings talk at Hawaii International Conference on System Sciences, Lihue, Hawaii
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We detail the methodology of ‘trace ethnography’, which combines the richness of participant-observation with the wealth of data in logs so as to reconstruct patterns and practices of users in distributed sociotechnical systems
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+ Talk at Critical Point of View: Wikipedia and the Politics of Open Knowledge, Amsterdam, the Netherlands
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+ Conference proceedings talk at Conference on Computer Supported Cooperative Work, Savannah, Georgia
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This paper traces out a heterogeneous network of humans and non-humans involved in the identification and banning of a single vandal in Wikipedia.
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+ Talk at Critical Point of View: Wikipedia and the Politics of Open Knowledge, Bangalore, India
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+ Talk at Annual Meeting of the Society for the Social Study of Science (4S), Arlington, Virginia
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+ Conference proceedings talk at International Symposium on Wikis and Open Collaboration, Orlando, Florida
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A short paper showing the recent explosive growth of automated editors (or bots) in Wikipedia, which have taken on many new tasks in administrative spaces.
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+ Talk at the Second Annual Media Sociology Forum, New York, NY
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+ Talk at First Annual Wikiconference NYC, New York, NY
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+ Talk at Media in Transition 6, Cambridge, MA
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+ Talk at Annual Conference on Science and Technology in Society, Wasthington, Dc
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+ Talk at Annual Wikimedia Conference (Wikimania), Alexandria, Egypt
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+ Talk at Exploring New Media Worlds, College Station, TX
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diff --git a/_site/terms/index.html b/_site/terms/index.html
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+Terms and Privacy Policy - R. Stuart Geiger
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+ Terms and Privacy Policy
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+ June 06, 2016
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+Privacy Policy
+
+The privacy of my visitors is extremely important. This Privacy Policy outlines the types of personal information that is received and collected and how it is used.
+
+First and foremost, I will never share your email address or any other personal information to anyone without your direct consent.
+
+Log Files
+
+Like many other websites, this site uses log files to help learn about when, from where, and how often traffic flows to this site. The information in these log files include:
+
+
+ Internet Protocol addresses (IP)
+ Types of browser
+ Internet Service Provider (ISP)
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+ Referring and exit pages
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+
+All of this information is not linked to anything that is personally identifiable.
+
+Cookies and Web Beacons
+
+When you visit this site “convenience” cookies are stored on your computer when you submit a comment to help you log in faster to Disqus the next time you leave a comment.
+
+Third-party advertisers may also place and read cookies on your browser and/or use web beacons to collect information. This site has no access or control over these cookies. You should review the respective privacy policies on any and all third-party ad servers for more information regarding their practices and how to opt-out.
+
+If you wish to disable cookies, you may do so through your web browser options. Instructions for doing so can be found on the specific web browsers’ websites.
+
+Google Analytics
+
+Google Analytics is a web analytics tool I use to help understand how visitors engage with this website. It reports website trends using cookies and web beacons without identifying individual visitors. You can read Google Analytics Privacy Policy .
+
+Google Adsense
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+Google Adsense, a third party affiliate marketing network, uses cookies to help make sure I get a commission when you buy a product after clicking on a link or ad banner that takes you to the site of one of their merchants. You can read Google Adsense Privacy Policy .
+
+Disclosure Policy
+
+I make money on this website through affiliate programs. If you click an affiliate link or ad banner and buy the product, you help support this website because I’ll get a percentage of that sale.
+
+Currently I’m an affiliate for Amazon and Google Adsense.
+
+What this means for you:
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+
+ I became an affiliate to earn revenue towards the costs of running and maintaining this website. Where I have direct control over which ads are served on this website I offer only products that are directly related to the topic of this website and products that a reader/subscriber would have a genuine interest in or need of.
+ I do not and will not recommend a product just for the sake of making money.
+ I do not let the compensation I receive influence the content, topics, posts, or opinions expressed on this website.
+ I respect and value my readers too much to write anything other than my own genuine and objective opinions and advice.
+
+
+Just like this website, my Disclosure Policy is a work in progress. As the revenue streams evolve, so will this page.
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diff --git a/_site/thesisa.pdf b/_site/thesisa.pdf
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+Trace Ethnography: A Retrospective - R. Stuart Geiger
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+ Trace Ethnography: A Retrospective
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+ March 28, 2016
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+ This is a cross-post of a post I wrote for Ethnography Matters, in their “The Person in the (Big) Data” series
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+When I was an M.A. student back in 2009, I was trying to explain various things about how Wikipedia worked to my then-advisor David Ribes. I had been ethnographically studying the cultures of collaboration in the encyclopedia project, and I had gotten to the point where I could look through the metadata documenting changes to Wikipedia and know quite a bit about the context of whatever activity was taking place. I was able to do this because_Wikipedians_ do this: they leave publicly accessible trace data in particular ways, in order to make their actions and intentions visible to other Wikipedians. However, this was practically illegible to David, who had not done this kind of participant-observation in Wikipedia and had therefore not gained this kind of socio-technical competency.
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+For example, if I added “” to the top an article, a big red notice would be automatically added to the page, saying that the page has been nominated for “speedy deletion .” Tagging the article in this way would also put it into various information flows where Wikipedia administrators would review it. If any of Wikipedia’s administrators agreed that the article met speedy deletion criteria A7, then they would be empowered to unilaterally delete it without further discussion. If I was not the article’s creator, I could remove the trace from the article to take it out of the speedy deletion process, which means the person who nominated it for deletion would have to go through the standard deletion process. However, if I was the article’s creator, it would not be proper for me to remove that tag — and if I did, others would find out and put it back. If someone added the “” trace to an article I created, I could add “” below it in order to inhibit this process a bit — although a hangon is a just a request, it does not prevent an administrator from deleting the article.
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+ Wikipedians at an in-person edit-a-thon (the Women’s History Month edit-a-thon in 2012). However, most of the time, Wikipedians don’t get to do their work sitting right next to each other, which is why they rely extensively on trace data to coordinate render their activities accountable to each other. Photo by Matthew Roth, CC-BY-SA 3.0
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I knew all of this both because Wikipedians told me and because this was something I experienced again and again as a participant observer. Wikipedians had documented this documentary practice in many different places on Wikipedia’s meta pages. I had first-hand experience with these trace data, first on the receiving end with one of my own articles. Then later, I became someone who nominated others’ articles for deletion. When I was learning how to participate in the project as a Wikipedian (which I now consider myself to be), I started to use these kinds of trace data practices and conventions to signify my own actions and intentions to others. This made things far easier for me as a Wikipedian, in the same way that learning my university’s arcane budgeting and human resource codes helps me navigate that bureaucracy far easier.
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+This “trace ethnography” emerged out of a realization that people in mediated communities and organizations increasingly rely on these kinds of techniques to render their own activities and intentions legible to each other. I should note that this was not my and David’s original insight — it is one that can can be found across the fields of history, communication studies, micro-sociology, ethnomethodology, organizational studies, science and technology studies, computer-supported cooperative work, and more. As we say in the paper, we merely “assemble their various solutions” to the problem of how to qualitatively study interaction at scale and at a distance. There are jargons, conventions, and grammars learned as a condition of membership in any group, and people learn how to interact with others by learning these techniques.
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+The affordances of mediated platforms are increasingly being used by participants themselves to manage collaboration and context at massive scales and asynchronous latencies. Part of the trace ethnography approach involves coming to understand why these kinds of systems were developed in the way that they were. For me and Wikipedia’s deletion process, it went from being strange and obtuse to something that I expected and anticipated. I got frustrated when newcomers didn’t have the proper literacy to communicate their intentions in a way that I and other Wikipedians would understand. I am now at the point where I can even morally defend this trace-based process as Wikipedians do. I can list reason after reason why this particular process ought to unfold in the way that it does, independent of my own views on this process. I understand the values that are embedded in and assumed by this process, and they cohere with other values I have found among Wikipedians. And I’ve also met Wikipedians who are massive critics of this process and think that we should be using a far different way to deal with inappropriate articles. I’ve even helped redesign it a bit.
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+Trace ethnography is based in the realization that these practices around metadata are learned literacies and constitute a crucial part of what it means to participate in many communities and organizations. It turns our attention to an ethnographic understanding of these practices as they make sense for the people who rely on them. In this approach, reading through log data can be seen as a form of participation, not just observation — if and only if this is how members themselves spend their time. However, it is crucial that this approach is distinguished from more passive forms of ethnography (such as “lurker ethnography”), as trace ethnography involves an ethnographer’s socialization into a group prior to the ability to decode and interpret trace data. If trace data is simply being automatically generated without it being integrated into people’s practices of participation, if people in a community don’t regularly rely on following traces in their everyday practices, then the “ethnography” label is likely not appropriate.
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+Looking at all kinds of online communities and mediated organizations, Wikipedia’s deletion process might appear to be the most arcane and out-of-the-ordinary. However, modes of participation are increasingly linked to the encoding and decoding of trace data, whether that is a global scientific collaboration, an open source software project, a guild of role playing gamers, an activist network, a news organization, a governmental agency, and so on. Computer programmers frequently rely on GitHub to collaborate, and they have their own ways of using things like issues, commit comments, and pull requests to interact with each other. Without being on GitHub, it’s hard for an ethnographer who studies software development to be a fully-immersed participant-observer, because they would be missing a substantial amount of activity — even if they are constantly in the same room as the programmers.
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+More about trace ethnography
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+If you want to read more about “trace ethnography,” we first used this term in “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal ,” which I co-authored with my then-advisor David Ribes in the proceedings of the CSCW 2010 conference. We then wrote a followup paper in the proceedings of HICSS 2011 to give a more general introduction to this method, in which we ‘inverted’ the CSCW 2011 paper, explaining more of the methods we used. We also held a workshop at the 2015 iConference with Amelia Acker and Matt Burton — the details of that workshop (and the collaborative notes) can be found athttp://trace-ethnography.github.io .
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+Some examples of projects employing this method:
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+Ford, H. and Geiger, R.S. “Writing up rather than writing down: Becoming Wikipedia literate.” Proceedings of the Eighth Annual International Symposium on Wikis and Open Collaboration . ACM, 2012. http://www.stuartgeiger.com/writing-up-wikisym.pdf
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+Ribes, D., Jackson, S., Geiger, R.S., Burton, M., & Finholt, T. (2013). Artifacts that organize: Delegation in the distributed organization. Information and Organization , 23 (1), 1-14. http://www.stuartgeiger.com/artifacts-that-organize.pdf
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+Mugar, G., Østerlund, C., Hassman, K. D., Crowston, K., & Jackson, C. B. (2014). Planet hunters and seafloor explorers: legitimate peripheral participation through practice proxies in online citizen science. In_Proceedings of the 17th ACM conference on Computer supported cooperative work & social computing_ (pp. 109-119). ACM. http://dl.acm.org/citation.cfm?id=2531721
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+Howison, J., & Crowston, K. (2014). Collaboration Through Open Superposition: A Theory of the Open Source Way. Mis Quarterly , 38 (1), 29-50. http://aisel.aisnet.org/cgi/viewcontent.cgi?article=3156&context=misq
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+Burton, M. (2015). Blogs as Infrastructure for Scholarly Communication. Doctoral Dissertation, University of Michigan.http://deepblue.lib.umich.edu/bitstream/handle/2027.42/111592/mcburton_1.pdf
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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.
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Redirecting…
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+Blog posts - R. Stuart Geiger
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Blog posts
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2016
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2015
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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.
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2014
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In short, I built a script that dynamically generates a robots.txt file for search engine bots, who download the file when they seek direction on what parts of a website they are allowed to index. By default, it directs all bots to stay away from the entire site, but then presents an exception: only the bot that requests the robots.txt file is allowed full reign over the site. If Google’s bot downloads the robots.txt file, it will see that only Google’s bot gets to index the entire site. If Yahoo’s bot downloads the robots.txt file, it will see that only Yahoo’s bot gets to index the entire site. Of course, this is assuming that bots identify themselves to my server in a way that they recognize when it is reflected back to them.
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This is a new article published in Information, Communication, and Society as part of their annual special issue for the Association of Internet Researchers (AoIR) conference. This year’s special issue was edited by Lee Humphreys and Tarleton Gillespie, who did a great job throughout the whole process.
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2013
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I’ve written a number of papers about the role that automated software agents (or bots) play in Wikipedia, claiming that they are critical to the continued operation of Wikipedia. This paper tests this hypothesis and introduces a metric visualizing the speed at which fully-automated bots, tool-assisted cyborgs, and unassisted humans review edits in Wikipedia. In the first half of 2011, ClueBot NG – one of the most prolific counter-vandalism bots in the English-language Wikipedia – went down for four distinct periods, each period of downtime lasting from days to weeks. Aaron Halfaker and I use these periods of breakdown as naturalistic experiments to study Wikipedia’s quality control network. Our analysis showed that the overall time-to-revert damaging edits was almost doubled when this software agent was down. Yet while a significantly fewer proportion of edits made during the bot’s downtime were reverted, we found that those edits were later eventually reverted. This suggests that human agents in Wikipedia took over this quality control work, but performed it at a far slower rate.
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This post for Ethnography Matters is a very personal, reflective musing about the first bot I ever developed for Wikipedia. It makes the argument that while it is certainly important to think about software code and algorithms behind bots and other AI agents, they are not immaterial. In fact, the physical locations and social contexts in which they are run are often critical to understanding how they both ‘live’ and ‘die’.
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2012
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My frequent collaborator Aaron Halfaker has written up a fantastic article with John Riedl in Computer reviewing a lot of the work we’ve done on algorithmic agents in Wikipedia, casting them as Wikipedia’s immune system. Choice quote: “These bots and cyborgs are more than tools to better manage content quality on Wikipedia—through their interaction with humans, they’re fundamentally changing its culture.”
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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?
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This was an interview I did with the wonderful Heather Ford , originally posted at Ethnography Matters (a really cool group blog) way back in January. No idea why I didn’t post a copy of this here back then, but now that I’m moving towards my dissertation I’m thinking about this kind of stuff more and more. In short, I argue for a non-anthropocentric yet still phenomenological ethnography of technology, studying not the culture of the people who build and program robots, but the culture of those the robots themselves.
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2011
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In the Wikipedia research community — that is, the group of academics and Wikipedians who are interested in studying Wikipedia — there has been a pretty substantial and longstanding problem with how research is published. Academics, from graduate students to tenured faculty, are deeply invested and entrenched in an system that rewards the publication of research. Publish or perish, as we’ve all heard. The problem is that the overwhelming majority of publications which are recognized as ‘academic’ require us to assign copyright to the publication, so that the publisher can then charge for access to the article. This is in direct contradiction with the goals of Wikipedia, as well as many other open source and open content creation communities — communities which are the subject of a substantial amount of academic research.
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Helvetica but as Susan Leigh Star reminds us , the more widespread an infrastructure is, the more we use it and depend on it, the more invisible it becomes — that is, until it breaks or generates controversy, in which case it is far too easy. But to actually say something about what well-oiled, hidden-in-plain-sight infrastructures are, how they came to have such a place in our society, and why they won out over their competitors is a notoriously difficult task. But I came to realize that the film is less of a history of fonts, and more of an anthropology of design.
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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:
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So given what’s going on* in Egypt and the Middle East, we in the West are fascinated by not so much revolutions and popular uprisings against dictatorial regimes, but an efficacious use of social media. Even Clinton is talking about the Internet as “the world’s town square” , and it seems that the old conversation about the Internet and the public sphere is going to flare up for the third time (1993-5 and 2001-3 are the other two times). Since Habermas is generally credited for bringing this notion of the public sphere to the forefront of popular, political, and academic discourse, it is natural to cite him. Then critique him to death, talking about how we need to get beyond an old white guy’s theories. And it feels good, I know.
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This is a paper I co-authored with David Ribes and recently presented at HICSS , the Hawaii International Conference on Systems Sciences. It’s a qualitative methodology based on analyzing logging data that we developed through my research on Wikipedia, but has some pretty broad applications for studying highly-distributed groups. It’s an inversion of the previous paper we presented at CSCW , showing in detail how we traced how Wikipedian vandal fighters as they collectively work to identify and ban malicious contributors.
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2010
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Looking at the latest stream of posts in my RSS reader from Graham Harman’s blog , I realize that I’ve been holding the wrong attitude about blogging.
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Have you done historical bibliometric analysis of a scientific field or topic area and found that there is a massive increase in research articles after 1990? Are you using ISI’s Web of Science and searching by topic or keyword? If so, don’t make the same mistake I did: these results aren’t because of some sea change or paradigm shift, but rather result from a poorly-documented shift in how ISI began indexing articles after 1990.
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This is a paper that I recently got published in gnovis , which is a peer-reviewed journal run entirely by graduate students at Georgetown’s Communication, Culture, and Technology program . It is a sneakishly Latourian intervention into the debate between Habermasians and post-Habermasians regarding the Internet as a (part of the) public sphere. They have been arguing for some time about whether the Internet (and specifically blogging) leads to political fragmentation or real collective action. However, they have all taken for granted the highly-automated software infrastructures that mediate our knowledge of the blogosphere. The article is up in HTML on the gnovis site , but I’ve also made a full-text, metadata friendly PDF simply because Google Scholar likes those. The abstract is after the jump.
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2009
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Do you capitalize “Internet?” Some scholars from the emerging field of ‘Internet studies’ say no. I say yes.
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With the help of my advisor, Dr. David Ribes, I recently got a chapter of my master’s thesis accepted to the ACM conference on Computer Supported Cooperative Work, to be held in February 2010 in Savannah, Georgia. It is titled “The Work of Sustaining Order in Wikipedia: The Banning of a Vandal” and focuses on the roles of automated ‘bots’ and assisted editing tools in Wikipedia’s ‘vandal fighting’ network.
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+ This project investigates various software programs as non-human social actors in Wikipedia,
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+ Jimmy Wales speaking at the conference keynote, by GreenReaper, CC BY-SA 3.0
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While Wikipedia does have epistemic standards, the open question is how such an epistemology can be operationalized and enforced.
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In an age of information overload, the history of Wikipedia’s co-evolving media use and governance model gives us a powerful lesson regarding the way in which the development of social structures and media technologies are fundamentally interrelated in the digital era.
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2008
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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 asking what Wikipedia has done to reality, I ask: what have we done to Wikipedia in the name of reality?
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This is a review of Julian Orr’s Talking About Machines, an ethnography of Xerox photocopier technicians. Blurring the line between ethnomethodology, organizational communication, infrastructure studies, human-computer/machine interaction, business administration, and traditional ethnography of work, his study reveals more than just the daily practices of what may initially seem like a boring job.
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A response to Thomas Kuhn’s The Structure of Scientific Revolutions, in which his work is applied to a personal vignette of experimentation practices in a High School Physics class. When in the course of scientific education should students be allowed to modify scientific theories to fit experimental data instead of modifying experiments to fit the theories?
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This is a tentative article-length introduction to my thesis on Wikipedia. It is an attempt to analyze Wikipedia from an interdisciplinary perspective that tries to make problematic various assumptions, concepts, and relations that function quite well in the “real world” but are not well-suited to studying Wikipedia. I begin by talking about the nature of academic disciplines, then proceed to a detailed but sparse review of certain prior research on Wikipedia. By examining the problems in previous research within the context of disciplines, I establish a tentative methodology for a holistic study of Wikipedia.
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As some of you might know, I work part-time at the Federation of American Scientists. Most of what I do has involved the creation of a wiki for virtual worlds, and I am proud to say that it is ready for the world. It is not simply a wiki, but a structured semantic wiki. This means that when you edit a page on a virtual world, you get a customizable form instead of a massive textbox. Check it out!
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As someone who studies Internet culture, one of my biggest problems is “link rot,” or broken links. I’m a big fan of the Internet Archive , but they are usually six to eight months behind on even the most popular sites. I also applaud sites like Wikipedia for providing stable version histories so that I can point to a specific revision of a page. However, for all other websites, the only option is self-archiving, which is technically difficult and fraught with problems. What I have found incredibly useful is WebCite , a free webpage archiving service that fills in this gap.
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An outright ban on technology in the classroom - which may or may not include the pen and paper - is not the right answer. If one wishes to curb disruptive behavior, then ban disruptive behavior instead of banning all the little things that could be disruptive.
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As you may know, Google often thinks it knows what you are looking for better than you do. It will suggest different search queries and display them underneath the top three results for your original query. So I did a simple Google search for “Phenomenology of Spirit,” an 1807 book written by German philosopher G.W.F. Hegel today and found a very interesting suggestion.
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This was my final project for an Information Studies class I took back in 2006, when I was an undergraduate at the University of Texas. Our assignment was to transform information from one form to another, and I chose to perform this analysis of Deleuze and Guattari’s A Thousand Plateaus . I scanned and OCRed the entire book and did a visual frequency representation of certain words. I analyzed by chapter and comprehensively with certain core themes in the work. I also did a comprehensive analysis with more general or common words. It is intended to look the way it does, as I am going for a “1960s IBM goes to the academy” look. Take what you will from it: it is about 35% art, 25% snarky pastiche, 15% pretending to be linguistics, and -5% serious intellectual critique. Here is a sample:
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Content on my website and my Flickr account has been licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives license for a while. I was pretty proud of myself. But then I got to thinking: why don’t I choose Attribution-ShareAlike? Obviously, it was product of two kneejerk reactions: I don’t want someone else to make money off my stuff, and I don’t want someone messing with my stuff.
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Director of the Library of Alexandria, Dr. Ismail Serageldin gave a keynote speech on the first day of Wikimania 2008 titled, New Paradigms for New Tomorrows. It was quite thoughtful and inspiring – the man is one of the most amazing individuals I have heard. He is learned in so many different areas of academic and cultural knowledge, as well as incredibly wise. I would recommend watching the video of his speech , but if you are pressed for time you can read my notes.
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Collaborative research on Wikiversity by Cormac Lawler (user Cormaggio on Wikimedia projects) at the University of Manchester. Wikiversity is a relatively young project in the Wikimedia umbrella, but I think it is a natural development and a great space to realize the potential of all the educators currently on Wikipedia, Wiktionary, Wikibooks, and all the other projects.
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State of the Mediawiki, a presentation give at Wikimania by some developers of Mediawiki and maintainers of the Wikimedia installation of it
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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 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 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.
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Here are my notes from the closing ceremony of Wikimania. It was really an amazing conference and I was very honored to be there.
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From “Flagged Revisions,” a presentation at Wikimania 2008 by Philip Birken. In my opinion, flagged revisions realize the concept of stable versions without making the article actually stable. It is not a system of voting to approve new revisions – a new revision is approved when only one autoconfirmed user says it is vandalism-free. Yes, it won’t solve everything, but it will make things much better. We can get rid of protecting articles that are experiencing heavy vandalism if we do this, because an edit only updates to the public when it is flagged as not-vandalism by a trusted user. However, vandals (or any other user) immediately sees the results of their edit for an hour, which is just ingenious. Also, you can choose whether the most recent revision is shown by default, or make it so that certain users (like anonymous users) only see the most recent reviewed revision. For those who feel that it threatens “the wiki way,” I suggest making the most recent version appear by default and giving people the option to see the latest reviewed version.
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This panel was at Wikimania 2008, and featured James Forrester, Andrew Lih, Kat Walsh, and Charles Matthews. Everyone except for Lih is or has been on the Arbitration Committee, and this turned into a discussion about admins.
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As an ethnographer, I enter into communities, learn their customs, beliefs, and practices, then report back to the academy to share what I have discovered. In this presentation, I wish to do the opposite, presenting to the Wikipedian community an ethnography of academics as they relate to Wikipedia.
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Content and the Internet in the (Globalized) Middle East, Dr. Ahmed Tantawi, Technical Director, IBM Middle East and North Africa. Another copy of my notes from Wikimania 2008 – this was the keynote speech on the second day of the conference. He began by warning us that, “I’ve changed this presentation, and I’ll change it during. That is open content, yes?” Everyone laughed.
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This was part of the opening keynote in Wikimania 2008, given by the Egyptian Deputy Minister of Communication and IT, Hoda Baraka. Here are my notes, again without any commentary – I apologize for them not being cleaner.
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The official theme or slogan for this year’s Wikimania is “the knowledge revolution that is changing wisdom.” I think this phrase – especially the difference between knowledge and wisdom – was chosen very carefully and I think it is an excellent distinction to make. This morning’s opening ceremony began with a speech from the Egyptian Minister of State for Administrative Development, Dr. Ahmed Darwish. I will relay his comments here, without much analysis – that will come later, when I have the time.
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I am currently in Egypt for Wikimania 2008 , which is being held this year at the Library of Alexandria. On Sunday, I will be presenting my ethnographic analysis of conceptions and misconceptions academics hold about Wikipedia. This presentation was going to be about old, computer-illiterate professors but has turned into something much more interesting: a commentary on Wikipedia’s status in the so-called postmodern digital humanities. I will update the post on this site as I finalize my presentation.
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I feel bad that I have not written a new entry in so long. I feel like I should apologize - not to the readers, but to the software, to the site itself. I ought to write a new post; I ought to update my status. How did I get into a situation whereby these collections of code could make ethical demands upon me? And is this bad?
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Brian Williams talked about how this year’s primary season has shown that even in the age of the Internet, we still have a longing for real communities. I take issue with his use of “virtual community” and claim that most political communities are virtual.
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I explore the memetic inkblot, which refers to units of cultural information 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.
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Works licensed under the GPL and the GFDL can be modified and then freely redistributed, as long as the modified versions are released under the same conditions. Why are we not allowed to modify these licenses and redistribute them?
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Benjamin Wiker’s book on bad books throughout the ages is misinformed and makes a few critical errors in its analysis. Specifically, it ignores the cultural context around each book he critiques, treating them as pure subliminal propaganda.
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This presentation was adapted from a chapter in my Senior thesis on Wikipedia’s legal system that focused on a dispute over the inclusion of images of the Islamic prophet Muhammad in an article about him, using a methodology of communicative ethnography. Most who opposed the image were not familiar with Wikipedia’s unique method of content regulation and dispute resolution, as well as its editorial standards and principles. However, most who argued in favor of keeping the image knew these and initially used them to their advantage. This ethnographic study of the communicative strategies used by the parties involved in the dispute shows how new editors to the user-written encyclopedia first emerged in a hostile communicative environment and subsequently adapted their argumentative strategies. This conflict is an excellent example of how disputes are resolved in Wikipedia, showing how this new media space regulates its own content.
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2007
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This paper is a Foucauldian account of power relations as expressed through discourse in the on-line encyclopedia Wikipedia.
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An investigation 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.
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My thesis studied the legal culture of Wikipedia 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.
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This is a piece of web art or net art, with an included work of art criticism about the piece. The work makes the argument that while interactive digital art can be considered user-centered, this new style and medium is only centered around those possibilities that the creator wishes to make available to the user. You can see The Facticity of Art at http://stuartgeiger.com/art/art-intro.shtml .
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This is a response to they hypertext fiction work Patchwork Girl by Shelley Jackson. It is comprised in part of ‘patches’ of other works, most notably Mary Shelley’s Frankenstein . I have made this essay entirely out of parts from the novel.
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William Gibson’s novel Neuromancer tells the story of a team of radically different technologically-savvy individuals who are recruited by a young artificial intelligence named Wintermute, who desires to bypass the limitations placed on it by its owners and the authorities.
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In his book Me++: The Cyborg Self and the Networked City, William Mitchell describes how information technology – specifically digital, wireless networks which are accessed primarily through portable devices – fundamentally changes how we interact with others. More than anything else, “[c]onnectivity had become the defining characteristic of our twenty-first-century urban condition” (11). For Mitchell, we have given up the virtual reality fantasy that dominated predictions made in previous decades in lieu of subtler revolution: that of the networked self, the Me++.
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2006
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This was a CSS stylesheet I wrote for the CSS Zen Garden , which is a really cool concept in web design. There is a standard HTML page in which all the content is wrapped up in div tags, and the idea is to write a CSS stylesheet that makes it pretty. Mine was based on blueprints, and can be accessed here . It turns out that I didn’t make into the accepted designs , but I did get on the list of those that didn’t make the cut . I can see why – it needs some cleaning up around the lines which I might do if I have some time. But I’ll take being top of that list.
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The vast worlds of MMORPGs seem close to postmodern theories of identity, as a player is able 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.
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Embracing Trobriand cricket as an instance in which domineering cultural empires were repelled is a flawed concept which masks the very forms of domination that it attempts to criticize.
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2005
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Corporate adoption of open source software should not be viewed as antithetical to capitalism; rather, it is an example of corporations co-opting Communism to become more capitalist.
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index 0000000000000..391b3400dd9c7
--- /dev/null
+++ b/_talks/2008-03-01-tamu-communicative-ethnography.md
@@ -0,0 +1,9 @@
+---
+title: "A Communicative Ethnography of Argumentative Strategies in a Wikipedian Content Dispute"
+collection: talks
+talk_type: "Talk"
+permalink: /talks/2008-03-01-tamu-communicative-ethnography
+venue: "Exploring New Media Worlds"
+date: 2008-03-01
+location: "College Station, TX"
+---
diff --git a/_talks/2008-07-19-wikimania-academics-wikipedia.md b/_talks/2008-07-19-wikimania-academics-wikipedia.md
new file mode 100644
index 0000000000000..b8526422a4ccf
--- /dev/null
+++ b/_talks/2008-07-19-wikimania-academics-wikipedia.md
@@ -0,0 +1,9 @@
+---
+title: "Conceptions and Misconceptions Academics Hold About Wikipedia"
+collection: talks
+talk_type: "Talk"
+permalink: /talks/2008-07-19-wikimania-academics-wikipedia
+venue: "Annual Wikimedia Conference (Wikimania)"
+date: 2008-07-19
+location: "Alexandria, Egypt"
+---
diff --git a/_talks/2009-03-28-aaas-wikipedia-infrastructures.md b/_talks/2009-03-28-aaas-wikipedia-infrastructures.md
new file mode 100644
index 0000000000000..0d9f49b441d4d
--- /dev/null
+++ b/_talks/2009-03-28-aaas-wikipedia-infrastructures.md
@@ -0,0 +1,9 @@
+---
+title: "Working With/in Wikipedia: Infrastructures of Knowing and Knowledge Production"
+collection: talks
+talk_type: "Talk"
+permalink: /talks/2009-03-28-aaas-wikipedia-infrastructures
+venue: "Annual Conference on Science and Technology in Society"
+date: 2009-03-28
+location: "Wasthington, Dc"
+---
diff --git a/_talks/2009-04-25-mit6-media-use-wikipedia.md b/_talks/2009-04-25-mit6-media-use-wikipedia.md
new file mode 100644
index 0000000000000..a0426bed76d12
--- /dev/null
+++ b/_talks/2009-04-25-mit6-media-use-wikipedia.md
@@ -0,0 +1,9 @@
+---
+title: "Evolving Governance and Media Use in Wikipedia: A Historical Account"
+collection: talks
+talk_type: "Talk"
+permalink: /talks/2009-04-25-mit6-media-use-wikipedia
+venue: "Media in Transition 6"
+date: 2009-04-25
+location: "Cambridge, MA"
+---
diff --git a/_talks/2009-07-26-wikiconf-nyc-algorithmc-governance.md b/_talks/2009-07-26-wikiconf-nyc-algorithmc-governance.md
new file mode 100644
index 0000000000000..c64e3e925983d
--- /dev/null
+++ b/_talks/2009-07-26-wikiconf-nyc-algorithmc-governance.md
@@ -0,0 +1,9 @@
+---
+title: "Algorithmic Governance: The Social Roles of Bots and Assisted Editing Tools"
+collection: talks
+talk_type: "Talk"
+permalink: /talks/2009-07-26-wikiconf-nyc-algorithmc-governance
+venue: "First Annual Wikiconference NYC"
+date: 2009-07-26
+location: "New York, NY"
+---
diff --git a/_talks/2009-09-25-nyu-trace-ethnography.md b/_talks/2009-09-25-nyu-trace-ethnography.md
new file mode 100644
index 0000000000000..c1d95508b3080
--- /dev/null
+++ b/_talks/2009-09-25-nyu-trace-ethnography.md
@@ -0,0 +1,9 @@
+---
+title: "Trace Ethnography: An ANT Method for the Study of Sociotechnical Networks"
+collection: talks
+talk_type: "Talk"
+permalink: /talks/2009-09-25-nyu-trace-ethnography
+venue: " the Second Annual Media Sociology Forum"
+date: 2009-09-25
+location: "New York, NY"
+---
diff --git a/_talks/2009-10-27-wikisym-social-roles-bots.md b/_talks/2009-10-27-wikisym-social-roles-bots.md
new file mode 100644
index 0000000000000..25fc62d706dd6
--- /dev/null
+++ b/_talks/2009-10-27-wikisym-social-roles-bots.md
@@ -0,0 +1,14 @@
+---
+title: "The Social Roles of Bots and Assisted Editing Tools"
+collection: talks
+talk_type: "Conference proceedings talk"
+permalink: /talks/2009-10-27-wikisym-social-roles-bots
+venue: "International Symposium on Wikis and Open Collaboration"
+date: 2009-10-27
+location: "Orlando, Florida"
+excerpt: "A short paper showing the recent explosive growth of automated editors (or bots) in Wikipedia, which have taken on many new tasks in administrative spaces."
+---
+
+Link to more information
+
+A short paper showing the recent explosive growth of automated editors (or bots) in Wikipedia, which have taken on many new tasks in administrative spaces.
diff --git a/_talks/2009-10-28-4s-missing-wikipedians.md b/_talks/2009-10-28-4s-missing-wikipedians.md
new file mode 100644
index 0000000000000..c676a237a6325
--- /dev/null
+++ b/_talks/2009-10-28-4s-missing-wikipedians.md
@@ -0,0 +1,9 @@
+---
+title: "Where Are the Missing Wikipedians? The Sociology of a Bot"
+collection: talks
+talk_type: "Talk"
+permalink: /talks/2009-10-28-4s-missing-wikipedians
+venue: "Annual Meeting of the Society for the Social Study of Science (4S)"
+date: 2009-10-28
+location: "Arlington, Virginia"
+---
diff --git a/assets/css/collapse.css b/assets/css/collapse.css
new file mode 100644
index 0000000000000..f6540bc8f4394
--- /dev/null
+++ b/assets/css/collapse.css
@@ -0,0 +1,16 @@
+.container {
+ width:100%;
+ border:1px solid #d3d3d3;
+}
+.container div {
+ width:100%;
+}
+.container .header {
+ background-color:#d3d3d3;
+ padding: 2px;
+ cursor: pointer;
+ font-weight: bold;
+}
+.container .content {
+ display: none;
+ padding : 5px;
diff --git a/assets/css/main.scss b/assets/css/main.scss
new file mode 100644
index 0000000000000..fbc2a31c0c749
--- /dev/null
+++ b/assets/css/main.scss
@@ -0,0 +1,39 @@
+---
+---
+
+/*
+ * Minimal Mistakes Jekyll Theme
+ *
+ * - Michael Rose
+ * - mademistakes.com
+ * - https://twitter.com/mmistakes
+ *
+*/
+
+@import "vendor/breakpoint/breakpoint"; // media query mixins
+@import "variables";
+@import "mixins";
+@import "vendor/susy/susy";
+
+@import "reset";
+@import "base";
+
+@import "utilities";
+@import "animations";
+@import "tables";
+@import "buttons";
+@import "notices";
+@import "masthead";
+@import "navigation";
+@import "footer";
+@import "syntax";
+
+@import "forms";
+
+@import "page";
+@import "archive";
+@import "sidebar";
+
+@import "vendor/font-awesome/font-awesome";
+@import "vendor/magnific-popup/magnific-popup";
+@import "print";
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index 0000000000000..8b66187fe067c
--- /dev/null
+++ b/assets/fonts/fontawesome-webfont.svg
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+
+
+
+
+
+
+
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diff --git a/assets/js/_main.js b/assets/js/_main.js
new file mode 100644
index 0000000000000..e67a317e4b73f
--- /dev/null
+++ b/assets/js/_main.js
@@ -0,0 +1,82 @@
+/* ==========================================================================
+ jQuery plugin settings and other scripts
+ ========================================================================== */
+
+$(document).ready(function(){
+
+ // FitVids init
+ $("#main").fitVids();
+
+ // init sticky sidebar
+ $(".sticky").Stickyfill();
+
+ var stickySideBar = function(){
+ var show = $(".author__urls-wrapper button").length === 0 ? $(window).width() > 1024 : !$(".author__urls-wrapper button").is(":visible");
+ // console.log("has button: " + $(".author__urls-wrapper button").length === 0);
+ // console.log("Window Width: " + windowWidth);
+ // console.log("show: " + show);
+ //old code was if($(window).width() > 1024)
+ if (show) {
+ // fix
+ Stickyfill.rebuild();
+ Stickyfill.init();
+ $(".author__urls").show();
+ } else {
+ // unfix
+ Stickyfill.stop();
+ $(".author__urls").hide();
+ }
+ };
+
+ stickySideBar();
+
+ $(window).resize(function(){
+ stickySideBar();
+ });
+
+ // Follow menu drop down
+
+ $(".author__urls-wrapper button").on("click", function() {
+ $(".author__urls").fadeToggle("fast", function() {});
+ $(".author__urls-wrapper button").toggleClass("open");
+ });
+
+ // init smooth scroll
+ $("a").smoothScroll({offset: -20});
+
+ // add lightbox class to all image links
+ $("a[href$='.jpg'],a[href$='.jpeg'],a[href$='.JPG'],a[href$='.png'],a[href$='.gif']").addClass("image-popup");
+
+ // Magnific-Popup options
+ $(".image-popup").magnificPopup({
+ // disableOn: function() {
+ // if( $(window).width() < 500 ) {
+ // return false;
+ // }
+ // return true;
+ // },
+ type: 'image',
+ tLoading: 'Loading image #%curr%...',
+ gallery: {
+ enabled: true,
+ navigateByImgClick: true,
+ preload: [0,1] // Will preload 0 - before current, and 1 after the current image
+ },
+ image: {
+ tError: 'Image #%curr% could not be loaded.',
+ },
+ removalDelay: 500, // Delay in milliseconds before popup is removed
+ // Class that is added to body when popup is open.
+ // make it unique to apply your CSS animations just to this exact popup
+ mainClass: 'mfp-zoom-in',
+ callbacks: {
+ beforeOpen: function() {
+ // just a hack that adds mfp-anim class to markup
+ this.st.image.markup = this.st.image.markup.replace('mfp-figure', 'mfp-figure mfp-with-anim');
+ }
+ },
+ closeOnContentClick: true,
+ midClick: true // allow opening popup on middle mouse click. Always set it to true if you don't provide alternative source.
+ });
+
+});
diff --git a/assets/js/collapse.js b/assets/js/collapse.js
new file mode 100644
index 0000000000000..d182863de4dd1
--- /dev/null
+++ b/assets/js/collapse.js
@@ -0,0 +1,16 @@
+$(".header").click(function () {
+
+ $header = $(this);
+ //getting the next element
+ $content = $header.next();
+ //open up the content needed - toggle the slide- if visible, slide up, if not slidedown.
+ $content.slideToggle(500, function () {
+ //execute this after slideToggle is done
+ //change text of header based on visibility of content div
+ $header.text(function () {
+ //change text based on condition
+ return $content.is(":visible") ? "Collapse" : "Expand";
+ });
+ });
+
+});
diff --git a/assets/js/main.min.js b/assets/js/main.min.js
new file mode 100644
index 0000000000000..e44be7f2f5278
--- /dev/null
+++ b/assets/js/main.min.js
@@ -0,0 +1,5 @@
+function updateNav(){var e=$btn.hasClass("hidden")?$nav.width():$nav.width()-$btn.width()-30;$vlinks.width()>e?(breaks.push($vlinks.width()),$vlinks.children().last().prependTo($hlinks),$btn.hasClass("hidden")&&$btn.removeClass("hidden")):(e>breaks[breaks.length-1]&&($hlinks.children().first().appendTo($vlinks),breaks.pop()),breaks.length<1&&($btn.addClass("hidden"),$hlinks.addClass("hidden"))),$btn.attr("count",breaks.length),$vlinks.width()>e&&updateNav()}!function(e,t){"object"==typeof module&&"object"==typeof module.exports?module.exports=e.document?t(e,!0):function(e){if(!e.document)throw new Error("jQuery requires a window with a document");return t(e)}:t(e)}("undefined"!=typeof window?window:this,function(e,t){function n(e){var t=!!e&&"length"in e&&e.length,n=pe.type(e);return"function"!==n&&!pe.isWindow(e)&&("array"===n||0===t||"number"==typeof t&&t>0&&t-1 in e)}function i(e,t,n){if(pe.isFunction(t))return 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').on("load.mfploader",function(){i.hasSize=!0}).on("error.mfploader",function(){i.hasSize=!0,i.loadError=!0,E("LazyLoadError",i)}).attr("src",i.src)),i.preloaded=!0}}}});var U="retina";e.magnificPopup.registerModule(U,{options:{replaceSrc:function(e){return e.src.replace(/\.\w+$/,function(e){return"@2x"+e})},ratio:1},proto:{initRetina:function(){if(window.devicePixelRatio>1){var e=t.st.retina,n=e.ratio;n=isNaN(n)?n():n,n>1&&(T("ImageHasSize."+U,function(e,t){t.img.css({"max-width":t.img[0].naturalWidth/n,width:"100%"})}),T("ElementParse."+U,function(t,i){i.src=e.replaceSrc(i,n)}))}}}}),function(){var t=1e3,n="ontouchstart"in window,i=function(){C.off("touchmove"+o+" touchend"+o)},r="mfpFastClick",o="."+r;e.fn.mfpFastClick=function(r){return e(this).each(function(){var a,s=e(this);if(n){var l,u,c,d,f,p;s.on("touchstart"+o,function(e){d=!1,p=1,f=e.originalEvent?e.originalEvent.touches[0]:e.touches[0],u=f.clientX,c=f.clientY,C.on("touchmove"+o,function(e){f=e.originalEvent?e.originalEvent.touches:e.touches,p=f.length,f=f[0],(Math.abs(f.clientX-u)>10||Math.abs(f.clientY-c)>10)&&(d=!0,i())}).on("touchend"+o,function(e){i(),d||p>1||(a=!0,e.preventDefault(),clearTimeout(l),l=setTimeout(function(){a=!1},t),r())})})}s.on("click"+o,function(){a||r()})})},e.fn.destroyMfpFastClick=function(){e(this).off("touchstart"+o+" click"+o),n&&C.off("touchmove"+o+" touchend"+o)}}(),N()}(window.jQuery||window.Zepto),!function(e){"function"==typeof define&&define.amd?define(["jquery"],e):e("object"==typeof module&&module.exports?require("jquery"):jQuery)}(function(e){var t="1.7.2",n={},i={exclude:[],excludeWithin:[],offset:0,direction:"top",delegateSelector:null,scrollElement:null,scrollTarget:null,beforeScroll:function(){},afterScroll:function(){},easing:"swing",speed:400,autoCoefficient:2,preventDefault:!0},r=function(t){var n=[],i=!1,r=t.dir&&"left"===t.dir?"scrollLeft":"scrollTop";return this.each(function(){var t=e(this);if(this!==document&&this!==window)return!document.scrollingElement||this!==document.documentElement&&this!==document.body?void(t[r]()>0?n.push(this):(t[r](1),i=t[r]()>0,i&&n.push(this),t[r](0))):(n.push(document.scrollingElement),!1)}),n.length||this.each(function(){this===document.documentElement&&"smooth"===e(this).css("scrollBehavior")&&(n=[this]),n.length||"BODY"!==this.nodeName||(n=[this])}),"first"===t.el&&n.length>1&&(n=[n[0]]),n};e.fn.extend({scrollable:function(e){var t=r.call(this,{dir:e});return this.pushStack(t)},firstScrollable:function(e){var t=r.call(this,{el:"first",dir:e});return this.pushStack(t)},smoothScroll:function(t,n){if(t=t||{},"options"===t)return n?this.each(function(){var t=e(this),i=e.extend(t.data("ssOpts")||{},n);e(this).data("ssOpts",i)}):this.first().data("ssOpts");var i=e.extend({},e.fn.smoothScroll.defaults,t),r=function(t){var n=function(e){return e.replace(/(:|\.|\/)/g,"\\$1")},r=this,o=e(this),a=e.extend({},i,o.data("ssOpts")||{}),s=i.exclude,l=a.excludeWithin,u=0,c=0,d=!0,f={},p=e.smoothScroll.filterPath(location.pathname),h=e.smoothScroll.filterPath(r.pathname),m=location.hostname===r.hostname||!r.hostname,g=a.scrollTarget||h===p,v=n(r.hash);if(v&&!e(v).length&&(d=!1),a.scrollTarget||m&&g&&v){for(;d&&u
=0;e--)u(I[e])}function u(e){if(e.inited){var t=_.top<=e.limit.start?0:_.top>=e.limit.end?2:1;e.mode!=t&&m(e,t)}}function c(){for(var e=I.length-1;e>=0;e--)if(I[e].inited){var t=Math.abs(b(I[e].clone)-I[e].docOffsetTop),n=Math.abs(I[e].parent.node.offsetHeight-I[e].parent.height);if(t>=2||n>=2)return!1}return!0}function d(e){isNaN(parseFloat(e.computed.top))||e.isCell||"none"==e.computed.display||(e.inited=!0,e.clone||g(e),"absolute"!=e.parent.computed.position&&"relative"!=e.parent.computed.position&&(e.parent.node.style.position="relative"),u(e),e.parent.height=e.parent.node.offsetHeight,e.docOffsetTop=b(e.clone))}function f(e){var t=!0;e.clone&&v(e),i(e.node.style,e.css);for(var n=I.length-1;n>=0;n--)if(I[n].node!==e.node&&I[n].parent.node===e.parent.node){t=!1;break}t&&(e.parent.node.style.position=e.parent.css.position),e.mode=-1}function p(){for(var e=I.length-1;e>=0;e--)d(I[e])}function h(){for(var e=I.length-1;e>=0;e--)f(I[e])}function m(e,t){var n=e.node.style;switch(t){case 0:n.position="absolute",n.left=e.offset.left+"px",n.right=e.offset.right+"px",n.top=e.offset.top+"px",n.bottom="auto",n.width="auto",n.marginLeft=0,n.marginRight=0,n.marginTop=0;break;case 1:n.position="fixed",n.left=e.box.left+"px",n.right=e.box.right+"px",n.top=e.css.top,n.bottom="auto",n.width="auto",n.marginLeft=0,n.marginRight=0,n.marginTop=0;break;case 2:n.position="absolute",n.left=e.offset.left+"px",n.right=e.offset.right+"px",n.top="auto",n.bottom=0,n.width="auto",n.marginLeft=0,n.marginRight=0}e.mode=t}function g(e){e.clone=document.createElement("div");var t=e.node.nextSibling||e.node,n=e.clone.style;n.height=e.height+"px",n.width=e.width+"px",n.marginTop=e.computed.marginTop,n.marginBottom=e.computed.marginBottom,n.marginLeft=e.computed.marginLeft,n.marginRight=e.computed.marginRight,n.padding=n.border=n.borderSpacing=0,n.fontSize="1em",n.position="static",n.cssFloat=e.computed.cssFloat,e.node.parentNode.insertBefore(e.clone,t)}function v(e){e.clone.parentNode.removeChild(e.clone),e.clone=void 0}function y(e){var t=getComputedStyle(e),n=e.parentNode,i=getComputedStyle(n),o=e.style.position;e.style.position="relative";var a={top:t.top,marginTop:t.marginTop,marginBottom:t.marginBottom,marginLeft:t.marginLeft,marginRight:t.marginRight,cssFloat:t.cssFloat,display:t.display},s={top:r(t.top),marginBottom:r(t.marginBottom),paddingLeft:r(t.paddingLeft),paddingRight:r(t.paddingRight),borderLeftWidth:r(t.borderLeftWidth),borderRightWidth:r(t.borderRightWidth)};e.style.position=o;var l={position:e.style.position,top:e.style.top,bottom:e.style.bottom,left:e.style.left,right:e.style.right,width:e.style.width,marginTop:e.style.marginTop,marginLeft:e.style.marginLeft,marginRight:e.style.marginRight},u=x(e),c=x(n),d={node:n,css:{position:n.style.position},computed:{position:i.position},numeric:{borderLeftWidth:r(i.borderLeftWidth),borderRightWidth:r(i.borderRightWidth),borderTopWidth:r(i.borderTopWidth),borderBottomWidth:r(i.borderBottomWidth)}},f={node:e,box:{left:u.win.left,right:O.clientWidth-u.win.right},offset:{top:u.win.top-c.win.top-d.numeric.borderTopWidth,left:u.win.left-c.win.left-d.numeric.borderLeftWidth,right:-u.win.right+c.win.right-d.numeric.borderRightWidth},css:l,isCell:"table-cell"==t.display,computed:a,
+numeric:s,width:u.win.right-u.win.left,height:u.win.bottom-u.win.top,mode:-1,inited:!1,parent:d,limit:{start:u.doc.top-s.top,end:c.doc.top+n.offsetHeight-d.numeric.borderBottomWidth-e.offsetHeight-s.top-s.marginBottom}};return f}function b(e){for(var t=0;e;)t+=e.offsetTop,e=e.offsetParent;return t}function x(e){var n=e.getBoundingClientRect();return{doc:{top:n.top+t.pageYOffset,left:n.left+t.pageXOffset},win:n}}function w(){D=setInterval(function(){!c()&&E()},500)}function C(){clearInterval(D)}function T(){H&&(document[P]?C():w())}function k(){H||(o(),p(),t.addEventListener("scroll",a),t.addEventListener("wheel",s),t.addEventListener("resize",E),t.addEventListener("orientationchange",E),e.addEventListener(B,T),w(),H=!0)}function E(){if(H){h();for(var e=I.length-1;e>=0;e--)I[e]=y(I[e].node);p()}}function S(){t.removeEventListener("scroll",a),t.removeEventListener("wheel",s),t.removeEventListener("resize",E),t.removeEventListener("orientationchange",E),e.removeEventListener(B,T),C(),H=!1}function N(){S(),h()}function L(){for(N();I.length;)I.pop()}function A(e){for(var t=I.length-1;t>=0;t--)if(I[t].node===e)return;var n=y(e);I.push(n),H?d(n):k()}function j(e){for(var t=I.length-1;t>=0;t--)I[t].node===e&&(f(I[t]),I.splice(t,1))}var _,D,I=[],H=!1,O=e.documentElement,M=function(){},P="hidden",B="visibilitychange";void 0!==e.webkitHidden&&(P="webkitHidden",B="webkitvisibilitychange"),t.getComputedStyle||n();for(var F=["","-webkit-","-moz-","-ms-"],q=document.createElement("div"),$=F.length-1;$>=0;$--){try{q.style.position=F[$]+"sticky"}catch(e){}""!=q.style.position&&n()}o(),t.Stickyfill={stickies:I,add:A,remove:j,init:k,rebuild:E,pause:S,stop:N,kill:L}}(document,window),window.jQuery&&!function(e){e.fn.Stickyfill=function(e){return this.each(function(){Stickyfill.add(this)}),this}}(window.jQuery),$(document).ready(function(){$("#main").fitVids(),$(".sticky").Stickyfill();var e=function(){var e=0===$(".author__urls-wrapper button").length?$(window).width()>1024:!$(".author__urls-wrapper button").is(":visible");e?(Stickyfill.rebuild(),Stickyfill.init(),$(".author__urls").show()):(Stickyfill.stop(),$(".author__urls").hide())};e(),$(window).resize(function(){e()}),$(".author__urls-wrapper button").on("click",function(){$(".author__urls").fadeToggle("fast",function(){}),$(".author__urls-wrapper button").toggleClass("open")}),$("a").smoothScroll({offset:-20}),$("a[href$='.jpg'],a[href$='.jpeg'],a[href$='.JPG'],a[href$='.png'],a[href$='.gif']").addClass("image-popup"),$(".image-popup").magnificPopup({type:"image",tLoading:"Loading image #%curr%...",gallery:{enabled:!0,navigateByImgClick:!0,preload:[0,1]},image:{tError:'Image #%curr% could not be loaded.'},removalDelay:500,mainClass:"mfp-zoom-in",callbacks:{beforeOpen:function(){this.st.image.markup=this.st.image.markup.replace("mfp-figure","mfp-figure mfp-with-anim")}},closeOnContentClick:!0,midClick:!0})});
\ No newline at end of file
diff --git a/assets/js/plugins/jquery.fitvids.js b/assets/js/plugins/jquery.fitvids.js
new file mode 100644
index 0000000000000..5c2f85c992a69
--- /dev/null
+++ b/assets/js/plugins/jquery.fitvids.js
@@ -0,0 +1,82 @@
+/*jshint browser:true */
+/*!
+* FitVids 1.1
+*
+* Copyright 2013, Chris Coyier - http://css-tricks.com + Dave Rupert - http://daverupert.com
+* Credit to Thierry Koblentz - http://www.alistapart.com/articles/creating-intrinsic-ratios-for-video/
+* Released under the WTFPL license - http://sam.zoy.org/wtfpl/
+*
+*/
+
+;(function( $ ){
+
+ 'use strict';
+
+ $.fn.fitVids = function( options ) {
+ var settings = {
+ customSelector: null,
+ ignore: null
+ };
+
+ if(!document.getElementById('fit-vids-style')) {
+ // appendStyles: https://github.com/toddmotto/fluidvids/blob/master/dist/fluidvids.js
+ var head = document.head || document.getElementsByTagName('head')[0];
+ var css = '.fluid-width-video-wrapper{width:100%;position:relative;padding:0;}.fluid-width-video-wrapper iframe,.fluid-width-video-wrapper object,.fluid-width-video-wrapper embed {position:absolute;top:0;left:0;width:100%;height:100%;}';
+ var div = document.createElement("div");
+ div.innerHTML = 'x
';
+ head.appendChild(div.childNodes[1]);
+ }
+
+ if ( options ) {
+ $.extend( settings, options );
+ }
+
+ return this.each(function(){
+ var selectors = [
+ 'iframe[src*="player.vimeo.com"]',
+ 'iframe[src*="youtube.com"]',
+ 'iframe[src*="youtube-nocookie.com"]',
+ 'iframe[src*="kickstarter.com"][src*="video.html"]',
+ 'object',
+ 'embed'
+ ];
+
+ if (settings.customSelector) {
+ selectors.push(settings.customSelector);
+ }
+
+ var ignoreList = '.fitvidsignore';
+
+ if(settings.ignore) {
+ ignoreList = ignoreList + ', ' + settings.ignore;
+ }
+
+ var $allVideos = $(this).find(selectors.join(','));
+ $allVideos = $allVideos.not('object object'); // SwfObj conflict patch
+ $allVideos = $allVideos.not(ignoreList); // Disable FitVids on this video.
+
+ $allVideos.each(function(count){
+ var $this = $(this);
+ if($this.parents(ignoreList).length > 0) {
+ return; // Disable FitVids on this video.
+ }
+ if (this.tagName.toLowerCase() === 'embed' && $this.parent('object').length || $this.parent('.fluid-width-video-wrapper').length) { return; }
+ if ((!$this.css('height') && !$this.css('width')) && (isNaN($this.attr('height')) || isNaN($this.attr('width'))))
+ {
+ $this.attr('height', 9);
+ $this.attr('width', 16);
+ }
+ var height = ( this.tagName.toLowerCase() === 'object' || ($this.attr('height') && !isNaN(parseInt($this.attr('height'), 10))) ) ? parseInt($this.attr('height'), 10) : $this.height(),
+ width = !isNaN(parseInt($this.attr('width'), 10)) ? parseInt($this.attr('width'), 10) : $this.width(),
+ aspectRatio = height / width;
+ if(!$this.attr('id')){
+ var videoID = 'fitvid' + count;
+ $this.attr('id', videoID);
+ }
+ $this.wrap('
').parent('.fluid-width-video-wrapper').css('padding-top', (aspectRatio * 100)+'%');
+ $this.removeAttr('height').removeAttr('width');
+ });
+ });
+ };
+// Works with either jQuery or Zepto
+})( window.jQuery || window.Zepto );
\ No newline at end of file
diff --git a/assets/js/plugins/jquery.greedy-navigation.js b/assets/js/plugins/jquery.greedy-navigation.js
new file mode 100644
index 0000000000000..3f6c5415a45fe
--- /dev/null
+++ b/assets/js/plugins/jquery.greedy-navigation.js
@@ -0,0 +1,72 @@
+/*
+* Greedy Navigation
+*
+* http://codepen.io/lukejacksonn/pen/PwmwWV
+*
+*/
+
+var $nav = $('#site-nav');
+var $btn = $('#site-nav button');
+var $vlinks = $('#site-nav .visible-links');
+var $hlinks = $('#site-nav .hidden-links');
+
+var breaks = [];
+
+function updateNav() {
+
+ var availableSpace = $btn.hasClass('hidden') ? $nav.width() : $nav.width() - $btn.width() - 30;
+
+ // The visible list is overflowing the nav
+ if($vlinks.width() > availableSpace) {
+
+ // Record the width of the list
+ breaks.push($vlinks.width());
+
+ // Move item to the hidden list
+ $vlinks.children().last().prependTo($hlinks);
+
+ // Show the dropdown btn
+ if($btn.hasClass('hidden')) {
+ $btn.removeClass('hidden');
+ }
+
+ // The visible list is not overflowing
+ } else {
+
+ // There is space for another item in the nav
+ if(availableSpace > breaks[breaks.length-1]) {
+
+ // Move the item to the visible list
+ $hlinks.children().first().appendTo($vlinks);
+ breaks.pop();
+ }
+
+ // Hide the dropdown btn if hidden list is empty
+ if(breaks.length < 1) {
+ $btn.addClass('hidden');
+ $hlinks.addClass('hidden');
+ }
+ }
+
+ // Keep counter updated
+ $btn.attr("count", breaks.length);
+
+ // Recur if the visible list is still overflowing the nav
+ if($vlinks.width() > availableSpace) {
+ updateNav();
+ }
+
+}
+
+// Window listeners
+
+$(window).resize(function() {
+ updateNav();
+});
+
+$btn.on('click', function() {
+ $hlinks.toggleClass('hidden');
+ $(this).toggleClass('close');
+});
+
+updateNav();
\ No newline at end of file
diff --git a/assets/js/plugins/jquery.magnific-popup.js b/assets/js/plugins/jquery.magnific-popup.js
new file mode 100644
index 0000000000000..27fce06bbd538
--- /dev/null
+++ b/assets/js/plugins/jquery.magnific-popup.js
@@ -0,0 +1,2049 @@
+/*! Magnific Popup - v0.9.9 - 2013-12-27
+* http://dimsemenov.com/plugins/magnific-popup/
+* Copyright (c) 2013 Dmitry Semenov; */
+;(function($) {
+
+/*>>core*/
+/**
+ *
+ * Magnific Popup Core JS file
+ *
+ */
+
+
+/**
+ * Private static constants
+ */
+var CLOSE_EVENT = 'Close',
+ BEFORE_CLOSE_EVENT = 'BeforeClose',
+ AFTER_CLOSE_EVENT = 'AfterClose',
+ BEFORE_APPEND_EVENT = 'BeforeAppend',
+ MARKUP_PARSE_EVENT = 'MarkupParse',
+ OPEN_EVENT = 'Open',
+ CHANGE_EVENT = 'Change',
+ NS = 'mfp',
+ EVENT_NS = '.' + NS,
+ READY_CLASS = 'mfp-ready',
+ REMOVING_CLASS = 'mfp-removing',
+ PREVENT_CLOSE_CLASS = 'mfp-prevent-close';
+
+
+/**
+ * Private vars
+ */
+var mfp, // As we have only one instance of MagnificPopup object, we define it locally to not to use 'this'
+ MagnificPopup = function(){},
+ _isJQ = !!(window.jQuery),
+ _prevStatus,
+ _window = $(window),
+ _body,
+ _document,
+ _prevContentType,
+ _wrapClasses,
+ _currPopupType;
+
+
+/**
+ * Private functions
+ */
+var _mfpOn = function(name, f) {
+ mfp.ev.on(NS + name + EVENT_NS, f);
+ },
+ _getEl = function(className, appendTo, html, raw) {
+ var el = document.createElement('div');
+ el.className = 'mfp-'+className;
+ if(html) {
+ el.innerHTML = html;
+ }
+ if(!raw) {
+ el = $(el);
+ if(appendTo) {
+ el.appendTo(appendTo);
+ }
+ } else if(appendTo) {
+ appendTo.appendChild(el);
+ }
+ return el;
+ },
+ _mfpTrigger = function(e, data) {
+ mfp.ev.triggerHandler(NS + e, data);
+
+ if(mfp.st.callbacks) {
+ // converts "mfpEventName" to "eventName" callback and triggers it if it's present
+ e = e.charAt(0).toLowerCase() + e.slice(1);
+ if(mfp.st.callbacks[e]) {
+ mfp.st.callbacks[e].apply(mfp, $.isArray(data) ? data : [data]);
+ }
+ }
+ },
+ _getCloseBtn = function(type) {
+ if(type !== _currPopupType || !mfp.currTemplate.closeBtn) {
+ mfp.currTemplate.closeBtn = $( mfp.st.closeMarkup.replace('%title%', mfp.st.tClose ) );
+ _currPopupType = type;
+ }
+ return mfp.currTemplate.closeBtn;
+ },
+ // Initialize Magnific Popup only when called at least once
+ _checkInstance = function() {
+ if(!$.magnificPopup.instance) {
+ mfp = new MagnificPopup();
+ mfp.init();
+ $.magnificPopup.instance = mfp;
+ }
+ },
+ // CSS transition detection, http://stackoverflow.com/questions/7264899/detect-css-transitions-using-javascript-and-without-modernizr
+ supportsTransitions = function() {
+ var s = document.createElement('p').style, // 's' for style. better to create an element if body yet to exist
+ v = ['ms','O','Moz','Webkit']; // 'v' for vendor
+
+ if( s['transition'] !== undefined ) {
+ return true;
+ }
+
+ while( v.length ) {
+ if( v.pop() + 'Transition' in s ) {
+ return true;
+ }
+ }
+
+ return false;
+ };
+
+
+
+/**
+ * Public functions
+ */
+MagnificPopup.prototype = {
+
+ constructor: MagnificPopup,
+
+ /**
+ * Initializes Magnific Popup plugin.
+ * This function is triggered only once when $.fn.magnificPopup or $.magnificPopup is executed
+ */
+ init: function() {
+ var appVersion = navigator.appVersion;
+ mfp.isIE7 = appVersion.indexOf("MSIE 7.") !== -1;
+ mfp.isIE8 = appVersion.indexOf("MSIE 8.") !== -1;
+ mfp.isLowIE = mfp.isIE7 || mfp.isIE8;
+ mfp.isAndroid = (/android/gi).test(appVersion);
+ mfp.isIOS = (/iphone|ipad|ipod/gi).test(appVersion);
+ mfp.supportsTransition = supportsTransitions();
+
+ // We disable fixed positioned lightbox on devices that don't handle it nicely.
+ // If you know a better way of detecting this - let me know.
+ mfp.probablyMobile = (mfp.isAndroid || mfp.isIOS || /(Opera Mini)|Kindle|webOS|BlackBerry|(Opera Mobi)|(Windows Phone)|IEMobile/i.test(navigator.userAgent) );
+ _document = $(document);
+
+ mfp.popupsCache = {};
+ },
+
+ /**
+ * Opens popup
+ * @param data [description]
+ */
+ open: function(data) {
+
+ if(!_body) {
+ _body = $(document.body);
+ }
+
+ var i;
+
+ if(data.isObj === false) {
+ // convert jQuery collection to array to avoid conflicts later
+ mfp.items = data.items.toArray();
+
+ mfp.index = 0;
+ var items = data.items,
+ item;
+ for(i = 0; i < items.length; i++) {
+ item = items[i];
+ if(item.parsed) {
+ item = item.el[0];
+ }
+ if(item === data.el[0]) {
+ mfp.index = i;
+ break;
+ }
+ }
+ } else {
+ mfp.items = $.isArray(data.items) ? data.items : [data.items];
+ mfp.index = data.index || 0;
+ }
+
+ // if popup is already opened - we just update the content
+ if(mfp.isOpen) {
+ mfp.updateItemHTML();
+ return;
+ }
+
+ mfp.types = [];
+ _wrapClasses = '';
+ if(data.mainEl && data.mainEl.length) {
+ mfp.ev = data.mainEl.eq(0);
+ } else {
+ mfp.ev = _document;
+ }
+
+ if(data.key) {
+ if(!mfp.popupsCache[data.key]) {
+ mfp.popupsCache[data.key] = {};
+ }
+ mfp.currTemplate = mfp.popupsCache[data.key];
+ } else {
+ mfp.currTemplate = {};
+ }
+
+
+
+ mfp.st = $.extend(true, {}, $.magnificPopup.defaults, data );
+ mfp.fixedContentPos = mfp.st.fixedContentPos === 'auto' ? !mfp.probablyMobile : mfp.st.fixedContentPos;
+
+ if(mfp.st.modal) {
+ mfp.st.closeOnContentClick = false;
+ mfp.st.closeOnBgClick = false;
+ mfp.st.showCloseBtn = false;
+ mfp.st.enableEscapeKey = false;
+ }
+
+
+ // Building markup
+ // main containers are created only once
+ if(!mfp.bgOverlay) {
+
+ // Dark overlay
+ mfp.bgOverlay = _getEl('bg').on('click'+EVENT_NS, function() {
+ mfp.close();
+ });
+
+ mfp.wrap = _getEl('wrap').attr('tabindex', -1).on('click'+EVENT_NS, function(e) {
+ if(mfp._checkIfClose(e.target)) {
+ mfp.close();
+ }
+ });
+
+ mfp.container = _getEl('container', mfp.wrap);
+ }
+
+ mfp.contentContainer = _getEl('content');
+ if(mfp.st.preloader) {
+ mfp.preloader = _getEl('preloader', mfp.container, mfp.st.tLoading);
+ }
+
+
+ // Initializing modules
+ var modules = $.magnificPopup.modules;
+ for(i = 0; i < modules.length; i++) {
+ var n = modules[i];
+ n = n.charAt(0).toUpperCase() + n.slice(1);
+ mfp['init'+n].call(mfp);
+ }
+ _mfpTrigger('BeforeOpen');
+
+
+ if(mfp.st.showCloseBtn) {
+ // Close button
+ if(!mfp.st.closeBtnInside) {
+ mfp.wrap.append( _getCloseBtn() );
+ } else {
+ _mfpOn(MARKUP_PARSE_EVENT, function(e, template, values, item) {
+ values.close_replaceWith = _getCloseBtn(item.type);
+ });
+ _wrapClasses += ' mfp-close-btn-in';
+ }
+ }
+
+ if(mfp.st.alignTop) {
+ _wrapClasses += ' mfp-align-top';
+ }
+
+
+
+ if(mfp.fixedContentPos) {
+ mfp.wrap.css({
+ overflow: mfp.st.overflowY,
+ overflowX: 'hidden',
+ overflowY: mfp.st.overflowY
+ });
+ } else {
+ mfp.wrap.css({
+ top: _window.scrollTop(),
+ position: 'absolute'
+ });
+ }
+ if( mfp.st.fixedBgPos === false || (mfp.st.fixedBgPos === 'auto' && !mfp.fixedContentPos) ) {
+ mfp.bgOverlay.css({
+ height: _document.height(),
+ position: 'absolute'
+ });
+ }
+
+
+
+ if(mfp.st.enableEscapeKey) {
+ // Close on ESC key
+ _document.on('keyup' + EVENT_NS, function(e) {
+ if(e.keyCode === 27) {
+ mfp.close();
+ }
+ });
+ }
+
+ _window.on('resize' + EVENT_NS, function() {
+ mfp.updateSize();
+ });
+
+
+ if(!mfp.st.closeOnContentClick) {
+ _wrapClasses += ' mfp-auto-cursor';
+ }
+
+ if(_wrapClasses)
+ mfp.wrap.addClass(_wrapClasses);
+
+
+ // this triggers recalculation of layout, so we get it once to not to trigger twice
+ var windowHeight = mfp.wH = _window.height();
+
+
+ var windowStyles = {};
+
+ if( mfp.fixedContentPos ) {
+ if(mfp._hasScrollBar(windowHeight)){
+ var s = mfp._getScrollbarSize();
+ if(s) {
+ windowStyles.marginRight = s;
+ }
+ }
+ }
+
+ if(mfp.fixedContentPos) {
+ if(!mfp.isIE7) {
+ windowStyles.overflow = 'hidden';
+ } else {
+ // ie7 double-scroll bug
+ $('body, html').css('overflow', 'hidden');
+ }
+ }
+
+
+
+ var classesToadd = mfp.st.mainClass;
+ if(mfp.isIE7) {
+ classesToadd += ' mfp-ie7';
+ }
+ if(classesToadd) {
+ mfp._addClassToMFP( classesToadd );
+ }
+
+ // add content
+ mfp.updateItemHTML();
+
+ _mfpTrigger('BuildControls');
+
+ // remove scrollbar, add margin e.t.c
+ $('html').css(windowStyles);
+
+ // add everything to DOM
+ mfp.bgOverlay.add(mfp.wrap).prependTo( mfp.st.prependTo || _body );
+
+ // Save last focused element
+ mfp._lastFocusedEl = document.activeElement;
+
+ // Wait for next cycle to allow CSS transition
+ setTimeout(function() {
+
+ if(mfp.content) {
+ mfp._addClassToMFP(READY_CLASS);
+ mfp._setFocus();
+ } else {
+ // if content is not defined (not loaded e.t.c) we add class only for BG
+ mfp.bgOverlay.addClass(READY_CLASS);
+ }
+
+ // Trap the focus in popup
+ _document.on('focusin' + EVENT_NS, mfp._onFocusIn);
+
+ }, 16);
+
+ mfp.isOpen = true;
+ mfp.updateSize(windowHeight);
+ _mfpTrigger(OPEN_EVENT);
+
+ return data;
+ },
+
+ /**
+ * Closes the popup
+ */
+ close: function() {
+ if(!mfp.isOpen) return;
+ _mfpTrigger(BEFORE_CLOSE_EVENT);
+
+ mfp.isOpen = false;
+ // for CSS3 animation
+ if(mfp.st.removalDelay && !mfp.isLowIE && mfp.supportsTransition ) {
+ mfp._addClassToMFP(REMOVING_CLASS);
+ setTimeout(function() {
+ mfp._close();
+ }, mfp.st.removalDelay);
+ } else {
+ mfp._close();
+ }
+ },
+
+ /**
+ * Helper for close() function
+ */
+ _close: function() {
+ _mfpTrigger(CLOSE_EVENT);
+
+ var classesToRemove = REMOVING_CLASS + ' ' + READY_CLASS + ' ';
+
+ mfp.bgOverlay.detach();
+ mfp.wrap.detach();
+ mfp.container.empty();
+
+ if(mfp.st.mainClass) {
+ classesToRemove += mfp.st.mainClass + ' ';
+ }
+
+ mfp._removeClassFromMFP(classesToRemove);
+
+ if(mfp.fixedContentPos) {
+ var windowStyles = {marginRight: ''};
+ if(mfp.isIE7) {
+ $('body, html').css('overflow', '');
+ } else {
+ windowStyles.overflow = '';
+ }
+ $('html').css(windowStyles);
+ }
+
+ _document.off('keyup' + EVENT_NS + ' focusin' + EVENT_NS);
+ mfp.ev.off(EVENT_NS);
+
+ // clean up DOM elements that aren't removed
+ mfp.wrap.attr('class', 'mfp-wrap').removeAttr('style');
+ mfp.bgOverlay.attr('class', 'mfp-bg');
+ mfp.container.attr('class', 'mfp-container');
+
+ // remove close button from target element
+ if(mfp.st.showCloseBtn &&
+ (!mfp.st.closeBtnInside || mfp.currTemplate[mfp.currItem.type] === true)) {
+ if(mfp.currTemplate.closeBtn)
+ mfp.currTemplate.closeBtn.detach();
+ }
+
+
+ if(mfp._lastFocusedEl) {
+ $(mfp._lastFocusedEl).focus(); // put tab focus back
+ }
+ mfp.currItem = null;
+ mfp.content = null;
+ mfp.currTemplate = null;
+ mfp.prevHeight = 0;
+
+ _mfpTrigger(AFTER_CLOSE_EVENT);
+ },
+
+ updateSize: function(winHeight) {
+
+ if(mfp.isIOS) {
+ // fixes iOS nav bars https://github.com/dimsemenov/Magnific-Popup/issues/2
+ var zoomLevel = document.documentElement.clientWidth / window.innerWidth;
+ var height = window.innerHeight * zoomLevel;
+ mfp.wrap.css('height', height);
+ mfp.wH = height;
+ } else {
+ mfp.wH = winHeight || _window.height();
+ }
+ // Fixes #84: popup incorrectly positioned with position:relative on body
+ if(!mfp.fixedContentPos) {
+ mfp.wrap.css('height', mfp.wH);
+ }
+
+ _mfpTrigger('Resize');
+
+ },
+
+ /**
+ * Set content of popup based on current index
+ */
+ updateItemHTML: function() {
+ var item = mfp.items[mfp.index];
+
+ // Detach and perform modifications
+ mfp.contentContainer.detach();
+
+ if(mfp.content)
+ mfp.content.detach();
+
+ if(!item.parsed) {
+ item = mfp.parseEl( mfp.index );
+ }
+
+ var type = item.type;
+
+ _mfpTrigger('BeforeChange', [mfp.currItem ? mfp.currItem.type : '', type]);
+ // BeforeChange event works like so:
+ // _mfpOn('BeforeChange', function(e, prevType, newType) { });
+
+ mfp.currItem = item;
+
+
+
+
+
+ if(!mfp.currTemplate[type]) {
+ var markup = mfp.st[type] ? mfp.st[type].markup : false;
+
+ // allows to modify markup
+ _mfpTrigger('FirstMarkupParse', markup);
+
+ if(markup) {
+ mfp.currTemplate[type] = $(markup);
+ } else {
+ // if there is no markup found we just define that template is parsed
+ mfp.currTemplate[type] = true;
+ }
+ }
+
+ if(_prevContentType && _prevContentType !== item.type) {
+ mfp.container.removeClass('mfp-'+_prevContentType+'-holder');
+ }
+
+ var newContent = mfp['get' + type.charAt(0).toUpperCase() + type.slice(1)](item, mfp.currTemplate[type]);
+ mfp.appendContent(newContent, type);
+
+ item.preloaded = true;
+
+ _mfpTrigger(CHANGE_EVENT, item);
+ _prevContentType = item.type;
+
+ // Append container back after its content changed
+ mfp.container.prepend(mfp.contentContainer);
+
+ _mfpTrigger('AfterChange');
+ },
+
+
+ /**
+ * Set HTML content of popup
+ */
+ appendContent: function(newContent, type) {
+ mfp.content = newContent;
+
+ if(newContent) {
+ if(mfp.st.showCloseBtn && mfp.st.closeBtnInside &&
+ mfp.currTemplate[type] === true) {
+ // if there is no markup, we just append close button element inside
+ if(!mfp.content.find('.mfp-close').length) {
+ mfp.content.append(_getCloseBtn());
+ }
+ } else {
+ mfp.content = newContent;
+ }
+ } else {
+ mfp.content = '';
+ }
+
+ _mfpTrigger(BEFORE_APPEND_EVENT);
+ mfp.container.addClass('mfp-'+type+'-holder');
+
+ mfp.contentContainer.append(mfp.content);
+ },
+
+
+
+
+ /**
+ * Creates Magnific Popup data object based on given data
+ * @param {int} index Index of item to parse
+ */
+ parseEl: function(index) {
+ var item = mfp.items[index],
+ type;
+
+ if(item.tagName) {
+ item = { el: $(item) };
+ } else {
+ type = item.type;
+ item = { data: item, src: item.src };
+ }
+
+ if(item.el) {
+ var types = mfp.types;
+
+ // check for 'mfp-TYPE' class
+ for(var i = 0; i < types.length; i++) {
+ if( item.el.hasClass('mfp-'+types[i]) ) {
+ type = types[i];
+ break;
+ }
+ }
+
+ item.src = item.el.attr('data-mfp-src');
+ if(!item.src) {
+ item.src = item.el.attr('href');
+ }
+ }
+
+ item.type = type || mfp.st.type || 'inline';
+ item.index = index;
+ item.parsed = true;
+ mfp.items[index] = item;
+ _mfpTrigger('ElementParse', item);
+
+ return mfp.items[index];
+ },
+
+
+ /**
+ * Initializes single popup or a group of popups
+ */
+ addGroup: function(el, options) {
+ var eHandler = function(e) {
+ e.mfpEl = this;
+ mfp._openClick(e, el, options);
+ };
+
+ if(!options) {
+ options = {};
+ }
+
+ var eName = 'click.magnificPopup';
+ options.mainEl = el;
+
+ if(options.items) {
+ options.isObj = true;
+ el.off(eName).on(eName, eHandler);
+ } else {
+ options.isObj = false;
+ if(options.delegate) {
+ el.off(eName).on(eName, options.delegate , eHandler);
+ } else {
+ options.items = el;
+ el.off(eName).on(eName, eHandler);
+ }
+ }
+ },
+ _openClick: function(e, el, options) {
+ var midClick = options.midClick !== undefined ? options.midClick : $.magnificPopup.defaults.midClick;
+
+
+ if(!midClick && ( e.which === 2 || e.ctrlKey || e.metaKey ) ) {
+ return;
+ }
+
+ var disableOn = options.disableOn !== undefined ? options.disableOn : $.magnificPopup.defaults.disableOn;
+
+ if(disableOn) {
+ if($.isFunction(disableOn)) {
+ if( !disableOn.call(mfp) ) {
+ return true;
+ }
+ } else { // else it's number
+ if( _window.width() < disableOn ) {
+ return true;
+ }
+ }
+ }
+
+ if(e.type) {
+ e.preventDefault();
+
+ // This will prevent popup from closing if element is inside and popup is already opened
+ if(mfp.isOpen) {
+ e.stopPropagation();
+ }
+ }
+
+
+ options.el = $(e.mfpEl);
+ if(options.delegate) {
+ options.items = el.find(options.delegate);
+ }
+ mfp.open(options);
+ },
+
+
+ /**
+ * Updates text on preloader
+ */
+ updateStatus: function(status, text) {
+
+ if(mfp.preloader) {
+ if(_prevStatus !== status) {
+ mfp.container.removeClass('mfp-s-'+_prevStatus);
+ }
+
+ if(!text && status === 'loading') {
+ text = mfp.st.tLoading;
+ }
+
+ var data = {
+ status: status,
+ text: text
+ };
+ // allows to modify status
+ _mfpTrigger('UpdateStatus', data);
+
+ status = data.status;
+ text = data.text;
+
+ mfp.preloader.html(text);
+
+ mfp.preloader.find('a').on('click', function(e) {
+ e.stopImmediatePropagation();
+ });
+
+ mfp.container.addClass('mfp-s-'+status);
+ _prevStatus = status;
+ }
+ },
+
+
+ /*
+ "Private" helpers that aren't private at all
+ */
+ // Check to close popup or not
+ // "target" is an element that was clicked
+ _checkIfClose: function(target) {
+
+ if($(target).hasClass(PREVENT_CLOSE_CLASS)) {
+ return;
+ }
+
+ var closeOnContent = mfp.st.closeOnContentClick;
+ var closeOnBg = mfp.st.closeOnBgClick;
+
+ if(closeOnContent && closeOnBg) {
+ return true;
+ } else {
+
+ // We close the popup if click is on close button or on preloader. Or if there is no content.
+ if(!mfp.content || $(target).hasClass('mfp-close') || (mfp.preloader && target === mfp.preloader[0]) ) {
+ return true;
+ }
+
+ // if click is outside the content
+ if( (target !== mfp.content[0] && !$.contains(mfp.content[0], target)) ) {
+ if(closeOnBg) {
+ // last check, if the clicked element is in DOM, (in case it's removed onclick)
+ if( $.contains(document, target) ) {
+ return true;
+ }
+ }
+ } else if(closeOnContent) {
+ return true;
+ }
+
+ }
+ return false;
+ },
+ _addClassToMFP: function(cName) {
+ mfp.bgOverlay.addClass(cName);
+ mfp.wrap.addClass(cName);
+ },
+ _removeClassFromMFP: function(cName) {
+ this.bgOverlay.removeClass(cName);
+ mfp.wrap.removeClass(cName);
+ },
+ _hasScrollBar: function(winHeight) {
+ return ( (mfp.isIE7 ? _document.height() : document.body.scrollHeight) > (winHeight || _window.height()) );
+ },
+ _setFocus: function() {
+ (mfp.st.focus ? mfp.content.find(mfp.st.focus).eq(0) : mfp.wrap).focus();
+ },
+ _onFocusIn: function(e) {
+ if( e.target !== mfp.wrap[0] && !$.contains(mfp.wrap[0], e.target) ) {
+ mfp._setFocus();
+ return false;
+ }
+ },
+ _parseMarkup: function(template, values, item) {
+ var arr;
+ if(item.data) {
+ values = $.extend(item.data, values);
+ }
+ _mfpTrigger(MARKUP_PARSE_EVENT, [template, values, item] );
+
+ $.each(values, function(key, value) {
+ if(value === undefined || value === false) {
+ return true;
+ }
+ arr = key.split('_');
+ if(arr.length > 1) {
+ var el = template.find(EVENT_NS + '-'+arr[0]);
+
+ if(el.length > 0) {
+ var attr = arr[1];
+ if(attr === 'replaceWith') {
+ if(el[0] !== value[0]) {
+ el.replaceWith(value);
+ }
+ } else if(attr === 'img') {
+ if(el.is('img')) {
+ el.attr('src', value);
+ } else {
+ el.replaceWith( '× ',
+
+ tClose: 'Close (Esc)',
+
+ tLoading: 'Loading...'
+
+ }
+};
+
+
+
+$.fn.magnificPopup = function(options) {
+ _checkInstance();
+
+ var jqEl = $(this);
+
+ // We call some API method of first param is a string
+ if (typeof options === "string" ) {
+
+ if(options === 'open') {
+ var items,
+ itemOpts = _isJQ ? jqEl.data('magnificPopup') : jqEl[0].magnificPopup,
+ index = parseInt(arguments[1], 10) || 0;
+
+ if(itemOpts.items) {
+ items = itemOpts.items[index];
+ } else {
+ items = jqEl;
+ if(itemOpts.delegate) {
+ items = items.find(itemOpts.delegate);
+ }
+ items = items.eq( index );
+ }
+ mfp._openClick({mfpEl:items}, jqEl, itemOpts);
+ } else {
+ if(mfp.isOpen)
+ mfp[options].apply(mfp, Array.prototype.slice.call(arguments, 1));
+ }
+
+ } else {
+ // clone options obj
+ options = $.extend(true, {}, options);
+
+ /*
+ * As Zepto doesn't support .data() method for objects
+ * and it works only in normal browsers
+ * we assign "options" object directly to the DOM element. FTW!
+ */
+ if(_isJQ) {
+ jqEl.data('magnificPopup', options);
+ } else {
+ jqEl[0].magnificPopup = options;
+ }
+
+ mfp.addGroup(jqEl, options);
+
+ }
+ return jqEl;
+};
+
+
+//Quick benchmark
+/*
+var start = performance.now(),
+ i,
+ rounds = 1000;
+
+for(i = 0; i < rounds; i++) {
+
+}
+console.log('Test #1:', performance.now() - start);
+
+start = performance.now();
+for(i = 0; i < rounds; i++) {
+
+}
+console.log('Test #2:', performance.now() - start);
+*/
+
+
+/*>>core*/
+
+/*>>inline*/
+
+var INLINE_NS = 'inline',
+ _hiddenClass,
+ _inlinePlaceholder,
+ _lastInlineElement,
+ _putInlineElementsBack = function() {
+ if(_lastInlineElement) {
+ _inlinePlaceholder.after( _lastInlineElement.addClass(_hiddenClass) ).detach();
+ _lastInlineElement = null;
+ }
+ };
+
+$.magnificPopup.registerModule(INLINE_NS, {
+ options: {
+ hiddenClass: 'hide', // will be appended with `mfp-` prefix
+ markup: '',
+ tNotFound: 'Content not found'
+ },
+ proto: {
+
+ initInline: function() {
+ mfp.types.push(INLINE_NS);
+
+ _mfpOn(CLOSE_EVENT+'.'+INLINE_NS, function() {
+ _putInlineElementsBack();
+ });
+ },
+
+ getInline: function(item, template) {
+
+ _putInlineElementsBack();
+
+ if(item.src) {
+ var inlineSt = mfp.st.inline,
+ el = $(item.src);
+
+ if(el.length) {
+
+ // If target element has parent - we replace it with placeholder and put it back after popup is closed
+ var parent = el[0].parentNode;
+ if(parent && parent.tagName) {
+ if(!_inlinePlaceholder) {
+ _hiddenClass = inlineSt.hiddenClass;
+ _inlinePlaceholder = _getEl(_hiddenClass);
+ _hiddenClass = 'mfp-'+_hiddenClass;
+ }
+ // replace target inline element with placeholder
+ _lastInlineElement = el.after(_inlinePlaceholder).detach().removeClass(_hiddenClass);
+ }
+
+ mfp.updateStatus('ready');
+ } else {
+ mfp.updateStatus('error', inlineSt.tNotFound);
+ el = $('');
+ }
+
+ item.inlineElement = el;
+ return el;
+ }
+
+ mfp.updateStatus('ready');
+ mfp._parseMarkup(template, {}, item);
+ return template;
+ }
+ }
+});
+
+/*>>inline*/
+
+/*>>ajax*/
+var AJAX_NS = 'ajax',
+ _ajaxCur,
+ _removeAjaxCursor = function() {
+ if(_ajaxCur) {
+ _body.removeClass(_ajaxCur);
+ }
+ },
+ _destroyAjaxRequest = function() {
+ _removeAjaxCursor();
+ if(mfp.req) {
+ mfp.req.abort();
+ }
+ };
+
+$.magnificPopup.registerModule(AJAX_NS, {
+
+ options: {
+ settings: null,
+ cursor: 'mfp-ajax-cur',
+ tError: '
The content could not be loaded.'
+ },
+
+ proto: {
+ initAjax: function() {
+ mfp.types.push(AJAX_NS);
+ _ajaxCur = mfp.st.ajax.cursor;
+
+ _mfpOn(CLOSE_EVENT+'.'+AJAX_NS, _destroyAjaxRequest);
+ _mfpOn('BeforeChange.' + AJAX_NS, _destroyAjaxRequest);
+ },
+ getAjax: function(item) {
+
+ if(_ajaxCur)
+ _body.addClass(_ajaxCur);
+
+ mfp.updateStatus('loading');
+
+ var opts = $.extend({
+ url: item.src,
+ success: function(data, textStatus, jqXHR) {
+ var temp = {
+ data:data,
+ xhr:jqXHR
+ };
+
+ _mfpTrigger('ParseAjax', temp);
+
+ mfp.appendContent( $(temp.data), AJAX_NS );
+
+ item.finished = true;
+
+ _removeAjaxCursor();
+
+ mfp._setFocus();
+
+ setTimeout(function() {
+ mfp.wrap.addClass(READY_CLASS);
+ }, 16);
+
+ mfp.updateStatus('ready');
+
+ _mfpTrigger('AjaxContentAdded');
+ },
+ error: function() {
+ _removeAjaxCursor();
+ item.finished = item.loadError = true;
+ mfp.updateStatus('error', mfp.st.ajax.tError.replace('%url%', item.src));
+ }
+ }, mfp.st.ajax.settings);
+
+ mfp.req = $.ajax(opts);
+
+ return '';
+ }
+ }
+});
+
+
+
+
+
+
+
+/*>>ajax*/
+
+/*>>image*/
+var _imgInterval,
+ _getTitle = function(item) {
+ if(item.data && item.data.title !== undefined)
+ return item.data.title;
+
+ var src = mfp.st.image.titleSrc;
+
+ if(src) {
+ if($.isFunction(src)) {
+ return src.call(mfp, item);
+ } else if(item.el) {
+ return item.el.attr(src) || '';
+ }
+ }
+ return '';
+ };
+
+$.magnificPopup.registerModule('image', {
+
+ options: {
+ markup: '
',
+ cursor: 'mfp-zoom-out-cur',
+ titleSrc: 'title',
+ verticalFit: true,
+ tError: '
The image could not be loaded.'
+ },
+
+ proto: {
+ initImage: function() {
+ var imgSt = mfp.st.image,
+ ns = '.image';
+
+ mfp.types.push('image');
+
+ _mfpOn(OPEN_EVENT+ns, function() {
+ if(mfp.currItem.type === 'image' && imgSt.cursor) {
+ _body.addClass(imgSt.cursor);
+ }
+ });
+
+ _mfpOn(CLOSE_EVENT+ns, function() {
+ if(imgSt.cursor) {
+ _body.removeClass(imgSt.cursor);
+ }
+ _window.off('resize' + EVENT_NS);
+ });
+
+ _mfpOn('Resize'+ns, mfp.resizeImage);
+ if(mfp.isLowIE) {
+ _mfpOn('AfterChange', mfp.resizeImage);
+ }
+ },
+ resizeImage: function() {
+ var item = mfp.currItem;
+ if(!item || !item.img) return;
+
+ if(mfp.st.image.verticalFit) {
+ var decr = 0;
+ // fix box-sizing in ie7/8
+ if(mfp.isLowIE) {
+ decr = parseInt(item.img.css('padding-top'), 10) + parseInt(item.img.css('padding-bottom'),10);
+ }
+ item.img.css('max-height', mfp.wH-decr);
+ }
+ },
+ _onImageHasSize: function(item) {
+ if(item.img) {
+
+ item.hasSize = true;
+
+ if(_imgInterval) {
+ clearInterval(_imgInterval);
+ }
+
+ item.isCheckingImgSize = false;
+
+ _mfpTrigger('ImageHasSize', item);
+
+ if(item.imgHidden) {
+ if(mfp.content)
+ mfp.content.removeClass('mfp-loading');
+
+ item.imgHidden = false;
+ }
+
+ }
+ },
+
+ /**
+ * Function that loops until the image has size to display elements that rely on it asap
+ */
+ findImageSize: function(item) {
+
+ var counter = 0,
+ img = item.img[0],
+ mfpSetInterval = function(delay) {
+
+ if(_imgInterval) {
+ clearInterval(_imgInterval);
+ }
+ // decelerating interval that checks for size of an image
+ _imgInterval = setInterval(function() {
+ if(img.naturalWidth > 0) {
+ mfp._onImageHasSize(item);
+ return;
+ }
+
+ if(counter > 200) {
+ clearInterval(_imgInterval);
+ }
+
+ counter++;
+ if(counter === 3) {
+ mfpSetInterval(10);
+ } else if(counter === 40) {
+ mfpSetInterval(50);
+ } else if(counter === 100) {
+ mfpSetInterval(500);
+ }
+ }, delay);
+ };
+
+ mfpSetInterval(1);
+ },
+
+ getImage: function(item, template) {
+
+ var guard = 0,
+
+ // image load complete handler
+ onLoadComplete = function() {
+ if(item) {
+ if (item.img[0].complete) {
+ item.img.off('.mfploader');
+
+ if(item === mfp.currItem){
+ mfp._onImageHasSize(item);
+
+ mfp.updateStatus('ready');
+ }
+
+ item.hasSize = true;
+ item.loaded = true;
+
+ _mfpTrigger('ImageLoadComplete');
+
+ }
+ else {
+ // if image complete check fails 200 times (20 sec), we assume that there was an error.
+ guard++;
+ if(guard < 200) {
+ setTimeout(onLoadComplete,100);
+ } else {
+ onLoadError();
+ }
+ }
+ }
+ },
+
+ // image error handler
+ onLoadError = function() {
+ if(item) {
+ item.img.off('.mfploader');
+ if(item === mfp.currItem){
+ mfp._onImageHasSize(item);
+ mfp.updateStatus('error', imgSt.tError.replace('%url%', item.src) );
+ }
+
+ item.hasSize = true;
+ item.loaded = true;
+ item.loadError = true;
+ }
+ },
+ imgSt = mfp.st.image;
+
+
+ var el = template.find('.mfp-img');
+ if(el.length) {
+ var img = document.createElement('img');
+ img.className = 'mfp-img';
+ item.img = $(img).on('load.mfploader', onLoadComplete).on('error.mfploader', onLoadError);
+ img.src = item.src;
+
+ // without clone() "error" event is not firing when IMG is replaced by new IMG
+ // TODO: find a way to avoid such cloning
+ if(el.is('img')) {
+ item.img = item.img.clone();
+ }
+
+ img = item.img[0];
+ if(img.naturalWidth > 0) {
+ item.hasSize = true;
+ } else if(!img.width) {
+ item.hasSize = false;
+ }
+ }
+
+ mfp._parseMarkup(template, {
+ title: _getTitle(item),
+ img_replaceWith: item.img
+ }, item);
+
+ mfp.resizeImage();
+
+ if(item.hasSize) {
+ if(_imgInterval) clearInterval(_imgInterval);
+
+ if(item.loadError) {
+ template.addClass('mfp-loading');
+ mfp.updateStatus('error', imgSt.tError.replace('%url%', item.src) );
+ } else {
+ template.removeClass('mfp-loading');
+ mfp.updateStatus('ready');
+ }
+ return template;
+ }
+
+ mfp.updateStatus('loading');
+ item.loading = true;
+
+ if(!item.hasSize) {
+ item.imgHidden = true;
+ template.addClass('mfp-loading');
+ mfp.findImageSize(item);
+ }
+
+ return template;
+ }
+ }
+});
+
+
+
+/*>>image*/
+
+/*>>zoom*/
+var hasMozTransform,
+ getHasMozTransform = function() {
+ if(hasMozTransform === undefined) {
+ hasMozTransform = document.createElement('p').style.MozTransform !== undefined;
+ }
+ return hasMozTransform;
+ };
+
+$.magnificPopup.registerModule('zoom', {
+
+ options: {
+ enabled: false,
+ easing: 'ease-in-out',
+ duration: 300,
+ opener: function(element) {
+ return element.is('img') ? element : element.find('img');
+ }
+ },
+
+ proto: {
+
+ initZoom: function() {
+ var zoomSt = mfp.st.zoom,
+ ns = '.zoom',
+ image;
+
+ if(!zoomSt.enabled || !mfp.supportsTransition) {
+ return;
+ }
+
+ var duration = zoomSt.duration,
+ getElToAnimate = function(image) {
+ var newImg = image.clone().removeAttr('style').removeAttr('class').addClass('mfp-animated-image'),
+ transition = 'all '+(zoomSt.duration/1000)+'s ' + zoomSt.easing,
+ cssObj = {
+ position: 'fixed',
+ zIndex: 9999,
+ left: 0,
+ top: 0,
+ '-webkit-backface-visibility': 'hidden'
+ },
+ t = 'transition';
+
+ cssObj['-webkit-'+t] = cssObj['-moz-'+t] = cssObj['-o-'+t] = cssObj[t] = transition;
+
+ newImg.css(cssObj);
+ return newImg;
+ },
+ showMainContent = function() {
+ mfp.content.css('visibility', 'visible');
+ },
+ openTimeout,
+ animatedImg;
+
+ _mfpOn('BuildControls'+ns, function() {
+ if(mfp._allowZoom()) {
+
+ clearTimeout(openTimeout);
+ mfp.content.css('visibility', 'hidden');
+
+ // Basically, all code below does is clones existing image, puts in on top of the current one and animated it
+
+ image = mfp._getItemToZoom();
+
+ if(!image) {
+ showMainContent();
+ return;
+ }
+
+ animatedImg = getElToAnimate(image);
+
+ animatedImg.css( mfp._getOffset() );
+
+ mfp.wrap.append(animatedImg);
+
+ openTimeout = setTimeout(function() {
+ animatedImg.css( mfp._getOffset( true ) );
+ openTimeout = setTimeout(function() {
+
+ showMainContent();
+
+ setTimeout(function() {
+ animatedImg.remove();
+ image = animatedImg = null;
+ _mfpTrigger('ZoomAnimationEnded');
+ }, 16); // avoid blink when switching images
+
+ }, duration); // this timeout equals animation duration
+
+ }, 16); // by adding this timeout we avoid short glitch at the beginning of animation
+
+
+ // Lots of timeouts...
+ }
+ });
+ _mfpOn(BEFORE_CLOSE_EVENT+ns, function() {
+ if(mfp._allowZoom()) {
+
+ clearTimeout(openTimeout);
+
+ mfp.st.removalDelay = duration;
+
+ if(!image) {
+ image = mfp._getItemToZoom();
+ if(!image) {
+ return;
+ }
+ animatedImg = getElToAnimate(image);
+ }
+
+
+ animatedImg.css( mfp._getOffset(true) );
+ mfp.wrap.append(animatedImg);
+ mfp.content.css('visibility', 'hidden');
+
+ setTimeout(function() {
+ animatedImg.css( mfp._getOffset() );
+ }, 16);
+ }
+
+ });
+
+ _mfpOn(CLOSE_EVENT+ns, function() {
+ if(mfp._allowZoom()) {
+ showMainContent();
+ if(animatedImg) {
+ animatedImg.remove();
+ }
+ image = null;
+ }
+ });
+ },
+
+ _allowZoom: function() {
+ return mfp.currItem.type === 'image';
+ },
+
+ _getItemToZoom: function() {
+ if(mfp.currItem.hasSize) {
+ return mfp.currItem.img;
+ } else {
+ return false;
+ }
+ },
+
+ // Get element postion relative to viewport
+ _getOffset: function(isLarge) {
+ var el;
+ if(isLarge) {
+ el = mfp.currItem.img;
+ } else {
+ el = mfp.st.zoom.opener(mfp.currItem.el || mfp.currItem);
+ }
+
+ var offset = el.offset();
+ var paddingTop = parseInt(el.css('padding-top'),10);
+ var paddingBottom = parseInt(el.css('padding-bottom'),10);
+ offset.top -= ( $(window).scrollTop() - paddingTop );
+
+
+ /*
+
+ Animating left + top + width/height looks glitchy in Firefox, but perfect in Chrome. And vice-versa.
+
+ */
+ var obj = {
+ width: el.width(),
+ // fix Zepto height+padding issue
+ height: (_isJQ ? el.innerHeight() : el[0].offsetHeight) - paddingBottom - paddingTop
+ };
+
+ // I hate to do this, but there is no another option
+ if( getHasMozTransform() ) {
+ obj['-moz-transform'] = obj['transform'] = 'translate(' + offset.left + 'px,' + offset.top + 'px)';
+ } else {
+ obj.left = offset.left;
+ obj.top = offset.top;
+ }
+ return obj;
+ }
+
+ }
+});
+
+
+
+/*>>zoom*/
+
+/*>>iframe*/
+
+var IFRAME_NS = 'iframe',
+ _emptyPage = '//about:blank',
+
+ _fixIframeBugs = function(isShowing) {
+ if(mfp.currTemplate[IFRAME_NS]) {
+ var el = mfp.currTemplate[IFRAME_NS].find('iframe');
+ if(el.length) {
+ // reset src after the popup is closed to avoid "video keeps playing after popup is closed" bug
+ if(!isShowing) {
+ el[0].src = _emptyPage;
+ }
+
+ // IE8 black screen bug fix
+ if(mfp.isIE8) {
+ el.css('display', isShowing ? 'block' : 'none');
+ }
+ }
+ }
+ };
+
+$.magnificPopup.registerModule(IFRAME_NS, {
+
+ options: {
+ markup: '
',
+
+ srcAction: 'iframe_src',
+
+ // we don't care and support only one default type of URL by default
+ patterns: {
+ youtube: {
+ index: 'youtube.com',
+ id: 'v=',
+ src: '//www.youtube.com/embed/%id%?autoplay=1'
+ },
+ vimeo: {
+ index: 'vimeo.com/',
+ id: '/',
+ src: '//player.vimeo.com/video/%id%?autoplay=1'
+ },
+ gmaps: {
+ index: '//maps.google.',
+ src: '%id%&output=embed'
+ }
+ }
+ },
+
+ proto: {
+ initIframe: function() {
+ mfp.types.push(IFRAME_NS);
+
+ _mfpOn('BeforeChange', function(e, prevType, newType) {
+ if(prevType !== newType) {
+ if(prevType === IFRAME_NS) {
+ _fixIframeBugs(); // iframe if removed
+ } else if(newType === IFRAME_NS) {
+ _fixIframeBugs(true); // iframe is showing
+ }
+ }// else {
+ // iframe source is switched, don't do anything
+ //}
+ });
+
+ _mfpOn(CLOSE_EVENT + '.' + IFRAME_NS, function() {
+ _fixIframeBugs();
+ });
+ },
+
+ getIframe: function(item, template) {
+ var embedSrc = item.src;
+ var iframeSt = mfp.st.iframe;
+
+ $.each(iframeSt.patterns, function() {
+ if(embedSrc.indexOf( this.index ) > -1) {
+ if(this.id) {
+ if(typeof this.id === 'string') {
+ embedSrc = embedSrc.substr(embedSrc.lastIndexOf(this.id)+this.id.length, embedSrc.length);
+ } else {
+ embedSrc = this.id.call( this, embedSrc );
+ }
+ }
+ embedSrc = this.src.replace('%id%', embedSrc );
+ return false; // break;
+ }
+ });
+
+ var dataObj = {};
+ if(iframeSt.srcAction) {
+ dataObj[iframeSt.srcAction] = embedSrc;
+ }
+ mfp._parseMarkup(template, dataObj, item);
+
+ mfp.updateStatus('ready');
+
+ return template;
+ }
+ }
+});
+
+
+
+/*>>iframe*/
+
+/*>>gallery*/
+/**
+ * Get looped index depending on number of slides
+ */
+var _getLoopedId = function(index) {
+ var numSlides = mfp.items.length;
+ if(index > numSlides - 1) {
+ return index - numSlides;
+ } else if(index < 0) {
+ return numSlides + index;
+ }
+ return index;
+ },
+ _replaceCurrTotal = function(text, curr, total) {
+ return text.replace(/%curr%/gi, curr + 1).replace(/%total%/gi, total);
+ };
+
+$.magnificPopup.registerModule('gallery', {
+
+ options: {
+ enabled: false,
+ arrowMarkup: '
',
+ preload: [0,2],
+ navigateByImgClick: true,
+ arrows: true,
+
+ tPrev: 'Previous (Left arrow key)',
+ tNext: 'Next (Right arrow key)',
+ tCounter: '%curr% of %total%'
+ },
+
+ proto: {
+ initGallery: function() {
+
+ var gSt = mfp.st.gallery,
+ ns = '.mfp-gallery',
+ supportsFastClick = Boolean($.fn.mfpFastClick);
+
+ mfp.direction = true; // true - next, false - prev
+
+ if(!gSt || !gSt.enabled ) return false;
+
+ _wrapClasses += ' mfp-gallery';
+
+ _mfpOn(OPEN_EVENT+ns, function() {
+
+ if(gSt.navigateByImgClick) {
+ mfp.wrap.on('click'+ns, '.mfp-img', function() {
+ if(mfp.items.length > 1) {
+ mfp.next();
+ return false;
+ }
+ });
+ }
+
+ _document.on('keydown'+ns, function(e) {
+ if (e.keyCode === 37) {
+ mfp.prev();
+ } else if (e.keyCode === 39) {
+ mfp.next();
+ }
+ });
+ });
+
+ _mfpOn('UpdateStatus'+ns, function(e, data) {
+ if(data.text) {
+ data.text = _replaceCurrTotal(data.text, mfp.currItem.index, mfp.items.length);
+ }
+ });
+
+ _mfpOn(MARKUP_PARSE_EVENT+ns, function(e, element, values, item) {
+ var l = mfp.items.length;
+ values.counter = l > 1 ? _replaceCurrTotal(gSt.tCounter, item.index, l) : '';
+ });
+
+ _mfpOn('BuildControls' + ns, function() {
+ if(mfp.items.length > 1 && gSt.arrows && !mfp.arrowLeft) {
+ var markup = gSt.arrowMarkup,
+ arrowLeft = mfp.arrowLeft = $( markup.replace(/%title%/gi, gSt.tPrev).replace(/%dir%/gi, 'left') ).addClass(PREVENT_CLOSE_CLASS),
+ arrowRight = mfp.arrowRight = $( markup.replace(/%title%/gi, gSt.tNext).replace(/%dir%/gi, 'right') ).addClass(PREVENT_CLOSE_CLASS);
+
+ var eName = supportsFastClick ? 'mfpFastClick' : 'click';
+ arrowLeft[eName](function() {
+ mfp.prev();
+ });
+ arrowRight[eName](function() {
+ mfp.next();
+ });
+
+ // Polyfill for :before and :after (adds elements with classes mfp-a and mfp-b)
+ if(mfp.isIE7) {
+ _getEl('b', arrowLeft[0], false, true);
+ _getEl('a', arrowLeft[0], false, true);
+ _getEl('b', arrowRight[0], false, true);
+ _getEl('a', arrowRight[0], false, true);
+ }
+
+ mfp.container.append(arrowLeft.add(arrowRight));
+ }
+ });
+
+ _mfpOn(CHANGE_EVENT+ns, function() {
+ if(mfp._preloadTimeout) clearTimeout(mfp._preloadTimeout);
+
+ mfp._preloadTimeout = setTimeout(function() {
+ mfp.preloadNearbyImages();
+ mfp._preloadTimeout = null;
+ }, 16);
+ });
+
+
+ _mfpOn(CLOSE_EVENT+ns, function() {
+ _document.off(ns);
+ mfp.wrap.off('click'+ns);
+
+ if(mfp.arrowLeft && supportsFastClick) {
+ mfp.arrowLeft.add(mfp.arrowRight).destroyMfpFastClick();
+ }
+ mfp.arrowRight = mfp.arrowLeft = null;
+ });
+
+ },
+ next: function() {
+ mfp.direction = true;
+ mfp.index = _getLoopedId(mfp.index + 1);
+ mfp.updateItemHTML();
+ },
+ prev: function() {
+ mfp.direction = false;
+ mfp.index = _getLoopedId(mfp.index - 1);
+ mfp.updateItemHTML();
+ },
+ goTo: function(newIndex) {
+ mfp.direction = (newIndex >= mfp.index);
+ mfp.index = newIndex;
+ mfp.updateItemHTML();
+ },
+ preloadNearbyImages: function() {
+ var p = mfp.st.gallery.preload,
+ preloadBefore = Math.min(p[0], mfp.items.length),
+ preloadAfter = Math.min(p[1], mfp.items.length),
+ i;
+
+ for(i = 1; i <= (mfp.direction ? preloadAfter : preloadBefore); i++) {
+ mfp._preloadItem(mfp.index+i);
+ }
+ for(i = 1; i <= (mfp.direction ? preloadBefore : preloadAfter); i++) {
+ mfp._preloadItem(mfp.index-i);
+ }
+ },
+ _preloadItem: function(index) {
+ index = _getLoopedId(index);
+
+ if(mfp.items[index].preloaded) {
+ return;
+ }
+
+ var item = mfp.items[index];
+ if(!item.parsed) {
+ item = mfp.parseEl( index );
+ }
+
+ _mfpTrigger('LazyLoad', item);
+
+ if(item.type === 'image') {
+ item.img = $('
').on('load.mfploader', function() {
+ item.hasSize = true;
+ }).on('error.mfploader', function() {
+ item.hasSize = true;
+ item.loadError = true;
+ _mfpTrigger('LazyLoadError', item);
+ }).attr('src', item.src);
+ }
+
+
+ item.preloaded = true;
+ }
+ }
+});
+
+/*
+Touch Support that might be implemented some day
+
+addSwipeGesture: function() {
+ var startX,
+ moved,
+ multipleTouches;
+
+ return;
+
+ var namespace = '.mfp',
+ addEventNames = function(pref, down, move, up, cancel) {
+ mfp._tStart = pref + down + namespace;
+ mfp._tMove = pref + move + namespace;
+ mfp._tEnd = pref + up + namespace;
+ mfp._tCancel = pref + cancel + namespace;
+ };
+
+ if(window.navigator.msPointerEnabled) {
+ addEventNames('MSPointer', 'Down', 'Move', 'Up', 'Cancel');
+ } else if('ontouchstart' in window) {
+ addEventNames('touch', 'start', 'move', 'end', 'cancel');
+ } else {
+ return;
+ }
+ _window.on(mfp._tStart, function(e) {
+ var oE = e.originalEvent;
+ multipleTouches = moved = false;
+ startX = oE.pageX || oE.changedTouches[0].pageX;
+ }).on(mfp._tMove, function(e) {
+ if(e.originalEvent.touches.length > 1) {
+ multipleTouches = e.originalEvent.touches.length;
+ } else {
+ //e.preventDefault();
+ moved = true;
+ }
+ }).on(mfp._tEnd + ' ' + mfp._tCancel, function(e) {
+ if(moved && !multipleTouches) {
+ var oE = e.originalEvent,
+ diff = startX - (oE.pageX || oE.changedTouches[0].pageX);
+
+ if(diff > 20) {
+ mfp.next();
+ } else if(diff < -20) {
+ mfp.prev();
+ }
+ }
+ });
+},
+*/
+
+
+/*>>gallery*/
+
+/*>>retina*/
+
+var RETINA_NS = 'retina';
+
+$.magnificPopup.registerModule(RETINA_NS, {
+ options: {
+ replaceSrc: function(item) {
+ return item.src.replace(/\.\w+$/, function(m) { return '@2x' + m; });
+ },
+ ratio: 1 // Function or number. Set to 1 to disable.
+ },
+ proto: {
+ initRetina: function() {
+ if(window.devicePixelRatio > 1) {
+
+ var st = mfp.st.retina,
+ ratio = st.ratio;
+
+ ratio = !isNaN(ratio) ? ratio : ratio();
+
+ if(ratio > 1) {
+ _mfpOn('ImageHasSize' + '.' + RETINA_NS, function(e, item) {
+ item.img.css({
+ 'max-width': item.img[0].naturalWidth / ratio,
+ 'width': '100%'
+ });
+ });
+ _mfpOn('ElementParse' + '.' + RETINA_NS, function(e, item) {
+ item.src = st.replaceSrc(item, ratio);
+ });
+ }
+ }
+
+ }
+ }
+});
+
+/*>>retina*/
+
+/*>>fastclick*/
+/**
+ * FastClick event implementation. (removes 300ms delay on touch devices)
+ * Based on https://developers.google.com/mobile/articles/fast_buttons
+ *
+ * You may use it outside the Magnific Popup by calling just:
+ *
+ * $('.your-el').mfpFastClick(function() {
+ * console.log('Clicked!');
+ * });
+ *
+ * To unbind:
+ * $('.your-el').destroyMfpFastClick();
+ *
+ *
+ * Note that it's a very basic and simple implementation, it blocks ghost click on the same element where it was bound.
+ * If you need something more advanced, use plugin by FT Labs https://github.com/ftlabs/fastclick
+ *
+ */
+
+(function() {
+ var ghostClickDelay = 1000,
+ supportsTouch = 'ontouchstart' in window,
+ unbindTouchMove = function() {
+ _window.off('touchmove'+ns+' touchend'+ns);
+ },
+ eName = 'mfpFastClick',
+ ns = '.'+eName;
+
+
+ // As Zepto.js doesn't have an easy way to add custom events (like jQuery), so we implement it in this way
+ $.fn.mfpFastClick = function(callback) {
+
+ return $(this).each(function() {
+
+ var elem = $(this),
+ lock;
+
+ if( supportsTouch ) {
+
+ var timeout,
+ startX,
+ startY,
+ pointerMoved,
+ point,
+ numPointers;
+
+ elem.on('touchstart' + ns, function(e) {
+ pointerMoved = false;
+ numPointers = 1;
+
+ point = e.originalEvent ? e.originalEvent.touches[0] : e.touches[0];
+ startX = point.clientX;
+ startY = point.clientY;
+
+ _window.on('touchmove'+ns, function(e) {
+ point = e.originalEvent ? e.originalEvent.touches : e.touches;
+ numPointers = point.length;
+ point = point[0];
+ if (Math.abs(point.clientX - startX) > 10 ||
+ Math.abs(point.clientY - startY) > 10) {
+ pointerMoved = true;
+ unbindTouchMove();
+ }
+ }).on('touchend'+ns, function(e) {
+ unbindTouchMove();
+ if(pointerMoved || numPointers > 1) {
+ return;
+ }
+ lock = true;
+ e.preventDefault();
+ clearTimeout(timeout);
+ timeout = setTimeout(function() {
+ lock = false;
+ }, ghostClickDelay);
+ callback();
+ });
+ });
+
+ }
+
+ elem.on('click' + ns, function() {
+ if(!lock) {
+ callback();
+ }
+ });
+ });
+ };
+
+ $.fn.destroyMfpFastClick = function() {
+ $(this).off('touchstart' + ns + ' click' + ns);
+ if(supportsTouch) _window.off('touchmove'+ns+' touchend'+ns);
+ };
+})();
+
+/*>>fastclick*/
+ _checkInstance(); })(window.jQuery || window.Zepto);
diff --git a/assets/js/plugins/jquery.smooth-scroll.min.js b/assets/js/plugins/jquery.smooth-scroll.min.js
new file mode 100644
index 0000000000000..3576b049dd3d3
--- /dev/null
+++ b/assets/js/plugins/jquery.smooth-scroll.min.js
@@ -0,0 +1,8 @@
+/*!
+ * jQuery Smooth Scroll - v1.7.2 - 2016-01-23
+ * https://github.com/kswedberg/jquery-smooth-scroll
+ * Copyright (c) 2016 Karl Swedberg
+ * Licensed MIT
+ */
+
+!function(a){"function"==typeof define&&define.amd?define(["jquery"],a):a("object"==typeof module&&module.exports?require("jquery"):jQuery)}(function(a){var b="1.7.2",c={},d={exclude:[],excludeWithin:[],offset:0,direction:"top",delegateSelector:null,scrollElement:null,scrollTarget:null,beforeScroll:function(){},afterScroll:function(){},easing:"swing",speed:400,autoCoefficient:2,preventDefault:!0},e=function(b){var c=[],d=!1,e=b.dir&&"left"===b.dir?"scrollLeft":"scrollTop";return this.each(function(){var b=a(this);if(this!==document&&this!==window)return!document.scrollingElement||this!==document.documentElement&&this!==document.body?void(b[e]()>0?c.push(this):(b[e](1),d=b[e]()>0,d&&c.push(this),b[e](0))):(c.push(document.scrollingElement),!1)}),c.length||this.each(function(){this===document.documentElement&&"smooth"===a(this).css("scrollBehavior")&&(c=[this]),c.length||"BODY"!==this.nodeName||(c=[this])}),"first"===b.el&&c.length>1&&(c=[c[0]]),c};a.fn.extend({scrollable:function(a){var b=e.call(this,{dir:a});return this.pushStack(b)},firstScrollable:function(a){var b=e.call(this,{el:"first",dir:a});return this.pushStack(b)},smoothScroll:function(b,c){if(b=b||{},"options"===b)return c?this.each(function(){var b=a(this),d=a.extend(b.data("ssOpts")||{},c);a(this).data("ssOpts",d)}):this.first().data("ssOpts");var d=a.extend({},a.fn.smoothScroll.defaults,b),e=function(b){var c=function(a){return a.replace(/(:|\.|\/)/g,"\\$1")},e=this,f=a(this),g=a.extend({},d,f.data("ssOpts")||{}),h=d.exclude,i=g.excludeWithin,j=0,k=0,l=!0,m={},n=a.smoothScroll.filterPath(location.pathname),o=a.smoothScroll.filterPath(e.pathname),p=location.hostname===e.hostname||!e.hostname,q=g.scrollTarget||o===n,r=c(e.hash);if(r&&!a(r).length&&(l=!1),g.scrollTarget||p&&q&&r){for(;l&&j
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diff --git a/assets/js/vendor/jquery/jquery-1.12.4.min.js b/assets/js/vendor/jquery/jquery-1.12.4.min.js
new file mode 100644
index 0000000000000..b0ecaddee2eac
--- /dev/null
+++ b/assets/js/vendor/jquery/jquery-1.12.4.min.js
@@ -0,0 +1,5 @@
+/*! jQuery v1.12.4 | (c) jQuery Foundation | jquery.org/license */
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+
+
+
+
+ #000000
+
+
+
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+++ b/images/manifest.json
@@ -0,0 +1,41 @@
+{
+ "name": "Minimal Mistakes",
+ "icons": [
+ {
+ "src": "\/images\/android-chrome-36x36.png?v=M44lzPylqQ",
+ "sizes": "36x36",
+ "type": "image\/png",
+ "density": 0.75
+ },
+ {
+ "src": "\/images\/android-chrome-48x48.png?v=M44lzPylqQ",
+ "sizes": "48x48",
+ "type": "image\/png",
+ "density": 1
+ },
+ {
+ "src": "\/images\/android-chrome-72x72.png?v=M44lzPylqQ",
+ "sizes": "72x72",
+ "type": "image\/png",
+ "density": 1.5
+ },
+ {
+ "src": "\/images\/android-chrome-96x96.png?v=M44lzPylqQ",
+ "sizes": "96x96",
+ "type": "image\/png",
+ "density": 2
+ },
+ {
+ "src": "\/images\/android-chrome-144x144.png?v=M44lzPylqQ",
+ "sizes": "144x144",
+ "type": "image\/png",
+ "density": 3
+ },
+ {
+ "src": "\/images\/android-chrome-192x192.png?v=M44lzPylqQ",
+ "sizes": "192x192",
+ "type": "image\/png",
+ "density": 4
+ }
+ ]
+}
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+++ b/images/safari-pinned-tab.svg
@@ -0,0 +1,34 @@
+
+
+
+
+Created by potrace 1.11, written by Peter Selinger 2001-2013
+
+
+
+
diff --git a/images/site-logo.png b/images/site-logo.png
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diff --git a/keybase.txt b/keybase.txt
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--- /dev/null
+++ b/keybase.txt
@@ -0,0 +1,68 @@
+==================================================================
+https://keybase.io/staeiou
+--------------------------------------------------------------------
+
+I hereby claim:
+
+ * I am an admin of http://stuartgeiger.com
+ * I am staeiou (https://keybase.io/staeiou) on keybase.
+ * I have a public key with fingerprint 1FF0 73A2 6499 7EF1 3DB9 F29C 5335 0568 9A45 03DE
+
+To do so, I am signing this object:
+
+{
+ "body": {
+ "key": {
+ "eldest_kid": "010170802c923f435de4abaab0a2a81208d50520f0f7ccc028901d99f19c5fe20ee40a",
+ "fingerprint": "1ff073a264997ef13db9f29c533505689a4503de",
+ "host": "keybase.io",
+ "key_id": "533505689a4503de",
+ "kid": "010170802c923f435de4abaab0a2a81208d50520f0f7ccc028901d99f19c5fe20ee40a",
+ "uid": "8bcb4f0cba7b81301b3fd38687418819",
+ "username": "staeiou"
+ },
+ "service": {
+ "hostname": "stuartgeiger.com",
+ "protocol": "http:"
+ },
+ "type": "web_service_binding",
+ "version": 1
+ },
+ "ctime": 1472052511,
+ "expire_in": 157680000,
+ "prev": "e4d0f06103062031dfca1dcf815b0b9241bb3fe8757b4cb2c8b46bfc4e01c85a",
+ "seqno": 3,
+ "tag": "signature"
+}
+
+which yields the signature:
+
+-----BEGIN PGP MESSAGE-----
+Version: Keybase OpenPGP v2.0.56
+Comment: https://keybase.io/crypto
+
+yMIsAnicrVJ5SBVBHH52SZYlJCHRxRZGojazx9vZV5KSFl2UQolYPWZmZ59rtvvc
+t89OkewwSgkqyMKijApCKcroMCOjiLCw6MIOiu6DbqLTbFaqv/qz+WeY33zfN9/3
+Mefie/riYhZ0FDdnBDcMjWlr3Rb15be0jFguEFtfKgSWCwtZ98ZKdBZxgwtNXQgI
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+HXExM+2oUJ4q8GGZSZnXqxfkLyCKHTfETF5JOrUXcXrYsV2b2iX8tsh1wwGP7C4N
+e+jFjAR/6wSJaem8SU4oY07EtC0hADmSuqYnDGVV5KkUCFMFtiRsOixoeghF9SPA
+l/cMK+OSTNZ5dD8EEvCLQIK6QTHUqYGgQgDRRBkSnpAhVVGJTIlIEZH9xKAyA5Ai
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+vDbjw8Z3qeendsQfqih8elqxghkZLyc+x8MLbp9suV4YnR7a8WrUmNaHt1Y3VnX2
+Rxfqd27pmtk14Erxl6zxiXtjiuvWfJ7XmJCSNGfVt4Stu/MmdGTeu3/WLLjxM3dT
+S3td/ePpfU4lH10x6NqRuQcS1zml1dnFtfNLL+RUjIo7fOnJC21l+7Oc7d9nbHTz
+Jw05CLoGK03jKrfXKDVpW95n5+bvbiiqnp1Qe6z2ZvvFpMfH33YOu5zTYX7dMfDT
++uqqhuzEE1u3BUfj2/b72Gk/MuWm/eaDR78A0RtF1g==
+=X1zr
+-----END PGP MESSAGE-----
+
+And finally, I am proving ownership of this host by posting or
+appending to this document.
+
+View my publicly-auditable identity here: https://keybase.io/staeiou
+
+==================================================================
diff --git a/package.json b/package.json
new file mode 100644
index 0000000000000..942954c1b7705
--- /dev/null
+++ b/package.json
@@ -0,0 +1,33 @@
+{
+ "name": "minimal-mistakes",
+ "version": "3.4.2",
+ "description": "Minimal Mistakes Jekyll theme npm build scripts",
+ "repository": {
+ "type": "git",
+ "url": "git://github.com/mmistakes/minimal-mistakes.git"
+ },
+ "keywords": [
+ "jekyll",
+ "theme",
+ "minimal"
+ ],
+ "author": "Michael Rose",
+ "license": "MIT",
+ "bugs": {
+ "url": "https://github.com/mmistakes/minimal-mistakes/issues"
+ },
+ "homepage": "https://mmistakes.github.io/minimal-mistakes/",
+ "engines": {
+ "node": ">= 0.10.0"
+ },
+ "devDependencies": {
+ "npm-run-all": "^1.7.0",
+ "onchange": "^2.2.0",
+ "uglify-js": "^2.6.1"
+ },
+ "scripts": {
+ "uglify": "uglifyjs assets/js/vendor/jquery/jquery-1.12.4.min.js assets/js/plugins/jquery.fitvids.js assets/js/plugins/jquery.greedy-navigation.js assets/js/plugins/jquery.magnific-popup.js assets/js/plugins/jquery.smooth-scroll.min.js assets/js/plugins/stickyfill.min.js assets/js/_main.js -c -m -o assets/js/main.min.js",
+ "watch:js": "onchange \"assets/js/**/*.js\" -e \"assets/js/main.min.js\" -- npm run build:js",
+ "build:js": "npm run uglify"
+ }
+}
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@@ -0,0 +1,95 @@
+
+
+
+
+
+
+
R. Stuart Geiger | Rhetoric of Cybercultres
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
Webfolio of
+
R. Stuart Geiger
+
+
+
Summary/Response Papers
+
+
+ Tile #1
+ Title #2
+ Title #3
+
+ Self-evaluation
+
+
Cybersubculture Report
+
+ Title
+ Self Evalation
+
+
+
Individual Presentation
+
+
Website Project
+
+ Title
+
+ Self-evaluation
+
+
+
Description: That's what your webfolio should look like, and it should be named webfolio.htm. The webfolio will serve a double function: first, it will act as an online portfolio in which you provide links to each of your actual major assignments; and second, it will act as an evaluation of your own work in the course. Each of the bulleted items above should be links.
+
You should evaluate each assignment separately (though you may evaluate the S/R papers as a whole), explaining what you believe you did well, what you learned, what you think you could have done better, and what grade you would ultimately give yourself for each assignment and why. Then create links from your webfolio to each of these evaluations. I will seriously consider your own evaluation of your efforts, so don't blow this off. Be honest and don't try to cover over what you didn't do well or what you could have put more effort into. Part of the importance of these evals is to indicate that you have learned something, that you understand what you could do better if you had had more time or whatnot. So take some time with this.
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diff --git a/portfolio/web/blanton.jpg b/portfolio/web/blanton.jpg
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diff --git a/portfolio/words-things.pdf b/portfolio/words-things.pdf
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diff --git a/stu-portrait.jpg b/stu-portrait.jpg
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+ {% else %}
+ 
+ {% endif %}
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diff --git a/_includes/base_path b/_includes/base_path
new file mode 100644
index 0000000000000..36826c4f25d99
--- /dev/null
+++ b/_includes/base_path
@@ -0,0 +1,5 @@
+{% if site.url %}
+ {% assign base_path = site.url | append: site.baseurl %}
+{% else %}
+ {% assign base_path = site.github.url %}
+{% endif %}
\ No newline at end of file
diff --git a/_includes/breadcrumbs.html b/_includes/breadcrumbs.html
new file mode 100644
index 0000000000000..2b9f7a9e3e324
--- /dev/null
+++ b/_includes/breadcrumbs.html
@@ -0,0 +1,41 @@
+{% include base_path %}
+
+{% case site.categories.type %}
+ {% when "liquid" %}
+ {% assign path_type = "#" %}
+ {% when "jekyll-archives" %}
+ {% assign path_type = nil %}
+{% endcase %}
+
+{% if page.collection != 'posts' %}
+ {% assign path_type = nil %}
+ {% assign crumb_path = '/' %}
+{% else %}
+ {% assign crumb_path = site.categories.path %}
+{% endif %}
+
+
\ No newline at end of file
diff --git a/_includes/browser-upgrade.html b/_includes/browser-upgrade.html
new file mode 100644
index 0000000000000..e8d8b2625a54f
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+++ b/_includes/browser-upgrade.html
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+
\ No newline at end of file
diff --git a/_includes/category-list.html b/_includes/category-list.html
new file mode 100644
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--- /dev/null
+++ b/_includes/category-list.html
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+{% include base_path %}
+
+{% include base_path %}
+
+{% case site.category_archive.type %}
+ {% when "liquid" %}
+ {% assign path_type = "#" %}
+ {% when "jekyll-archives" %}
+ {% assign path_type = nil %}
+{% endcase %}
+
+{% if site.category_archive.path %}
+ {% comment %}
+
+
+ {% endcomment %}
+ {% capture page_categories %}{% for category in page.categories %}{{ category | downcase }}#{{ category }}{% unless forloop.last %},{% endunless %}{% endfor %}{% endcapture %}
+ {% assign category_hashes = (page_categories | split: ',' | sort:0) %}
+
+ 
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+ 
+ 
{{ site.data.ui-text[site.locale].comments_title | default: "Comments" }}
+ {% assign comments = site.data.comments[page.slug] | sort %} + + {% for comment in comments %} + {% assign email = comment[1].email %} + {% assign name = comment[1].name %} + {% assign url = comment[1].url %} + {% assign date = comment[1].date %} + {% assign message = comment[1].message %} + {% include comment.html index=forloop.index email=email name=name url=url date=date message=message %} + {% endfor %} + {% endif %} +{{ site.data.ui-text[site.locale].comments_label | default: "Leave a Comment" }}
+{{ site.data.ui-text[site.locale].comment_form_info | default: "Your email address will not be published. Required fields are marked" }} *
+ + + {% endif %} +