Tag: ED 654

Fair(ish) Use

My understanding of Fair Use comes from years and years of work as a Reserve Technician (job titles, who writes that noise) processing reserves for faculty at a small elite liberal-arts college in an academic library.  Fair Use was my life-blood. A lot of time was spent on educating faculty, and feeling annoyed when librarians would over-ride my use of the four criteria and give the house away. We were processing photocopies when I started and then moved to e-reserves, and then once an administrator I pushed the task back on faculty through their use of Moodle. I encouraged them to link to all the thousands of articles our subscriptions gave them access to linking directly.

As a support staff (read responsible but without power to resist tenured privileges), I relied heavily on the four factors:

  • the purpose and character of your use.
  • the nature of the copyrighted work.
  • the amount and substantiality of the portion taken, and.
  • the effect of the use upon the potential market.

I focused on the pedagogic aspects of Fair Use, and even when using film, music, data, I felt pretty good about using materials particularly if we could put it behind a password.  And being a residential campus, even the physical copies were usually withing 500 feet of the library so a different beast than some.

I find myself equally perplexed as the teachers in this video as regards student remix and mashup. 

Less so when what students produce is behind a password or displayed from a physical copy.

The Documentary Filmmaker’s Statement of Best Practices in Fair Use is a tremendous tool for getting to the production side of learning.  I particularly like this resource since our aim again is to get to making stuff not just presenting it.

Turning to the second part of this to think about my online production and my take on Fair Use, and this mainly focused on our Yawp post. My long running blog site Sisyphean Enterprises and my silly attempt at painting strike me as two possible topics for thinking about Fair Use.

The blog is an 8-year long collection of journal entries, some are workouts, some are rants, and some are archives of online resources. First, why on earth would a teacher or student need that support for pedagogy, but that aside. Fair Use, protects scholarly and pedagogic use, so have at it. The work itself is a journal freely accessible online, so, I have always related to it as if it were in the public domain. While my relation to that work remains the same, my thinking especially as discovering content creators making a living through their YouTube channels has changed. I very much understand their concerns, but as regards the substance of that blog I don’t share the concerns. Regarding the amount of the blog used… personally, if someone were to use 90% of that site for some purpose especially making money), and I discovered it I would laugh at their lack of effort and critical thinking, but I wouldn’t rent a lawyer. If I was monetized on that site, and I gave care that might be a different story, so for me, there is no effect on the potential market.

Regarding the painting, because it is a creative rather than factual artifact it would be harder to justify Fair Use. But because it is rubbish, I am way back at why would any right-minded student or instructor use it for anything (even a negative example). I suppose if some bit of it was cropped and selected for instructional purposes (I suspect a how not to do it) that would be better Fair Use. I gave the original away as a gift so if someone stole that image and attempted to make a profit off of it, again that is just laughable, I cannot even finish the statement.

What if I valued the content I created and was monetizing it to make a living? Then perhaps my tune would change regarding copyright and for-profit use of my content. However, we are talking about Fair Use, and for “factual” content I would be hard pressed to make a meaningful fuss. Moreover, if I discovered that a collection of student videos remixing and mashing my content, I would probably link to it and treat it as free promotion and in turn promote those creators. I might reach out to the teacher and as many of the students as possible and create content on their use of my content.

Perhaps, more complicated is my relationship with my final post in the Digital Storytelling class, Mashup/Remix. The heart of the work is Hemingway’s short story Indian Camp which is in the public domain, and that is why I started with it. I would have to appeal to the transformative use of some of the materials to justify their use and because this is a creative rather than documentary use of materials I don’t have recourse to that justification. My primary use of resources is the embedding of whole videos, on the one hand, a failure of the factors regarding amount used. On the contrary, some of these videos are monetized, and so views pay the creator, as well views count as traffic for the creator, so my use pays them if they are setup for that. I counted on the disruption to the flow of the narrative and the differences between the videos as a creative and storytelling element, so my ripping the videos and editing them into some single video would not have the effect for which I aimed. However, if I had done that I could then get into the niggling about amount, purpose, and nature of the copyrighted work.

I am pretty much rubbish for stuff found on the internet.

Collaborate (a Little)

Collaboration (A Little) Heather Marie, Kevin, and Bob

I reached out to these two on Slack to form this group.  We took Digital Storytelling together the last term. I am a bitter vet when it comes to group work in graduate classes so I am fully intentional in selecting collaborators.  Happily, this team gelled immediately and went to work.

I particularly like the document with our comment thread. The conversations were respectful but frank at times. One, in particular, about holding a participant accountable if they drop the ball, was insightful. I was focused on workplace project teams, Heather Marie, and Kevin were coming at it from the point of view of educators, so seeing the topic from another’s eyes was valuable.

I also enjoyed that some natural humor was shared on at least one of the points. Comments like texts can be pithy and unintentionally sharp or humorous so clarifying questions can be an important skill.

The document that contrasts the original and rephrased statements is interesting as well.  In the end, I think we offered a pretty useful set of guidelines.

 

 

Making Sense of Copyright


I recall cassette machines and tapes as a kid. My step-father was a techy and a music aficionado. He set up a multi-cassette recording station and used it to copy the preacher’s Sunday sermon. I guess the idea was that lots of folks would want to hear, or buy the sermon at another time (sardonically I recall this preacher having a personality slightly more tepid than mayonnaise, so demand was weak). I used the system to rip pirated copies of the Surf Punks cassettes.

Probably, if I had purchased the original cassettes, I could have justified making myself a single copy and holding the original as an archive only to be copied again when my first wore out. Nah, it was the point of punk music to steal it.

My recollection of 1976 in no way involves the copyright act. I recall bicentennial quarters and the televised July 4th celebrations, most of which occurred on the East Coast. Being born and bred in Southern California the places and events all seemed otherworldly and surreal. Perhaps the only point of resonance was the parade of “tall ships”  and that because of similar events in the San Diego harbor.

The point of this legislation was two-fold, first to get our laws in line with international laws, and second to extend the duration of copyright protection beyond the life of the author protecting their work even into the lives of their grandchildren. The History of Copyright website mentions opposition to this legislation. Unfortunately, either it was not very compelling opposition or the representation of it here is understated:

Opposition came from radio broadcasters, record manufactures, producers of “talking machines,” two patent attorneys and a publisher because life plus 50 years would make it hard to determine when a work goes into the public domain and who owns it until it does.  Opponents also argued that a longer term would not just benefit the author’s immediate heirs, but great grandchildren as well, and that by lengthening the term, it would prevent “cheap editions” of work from coming out for an additional 30 years.

Interestingly, support came from powerful professional organizations.

The Author’s League of America supported compliance with international standards because authors who produce at an early age might not be protected in their later years and because their return was small.  The Committee on Publications for the Mother Church supported it because it would extend protection for the works of Mary Baker Eddy.  The American Library Association supported life plus 30 years as it would be enough to take care of the author’s family.  Music and film industry interest also supported a longer term and international conformity.

Weirdly, this sounds like the same argument made for the original Statue of Anne legislation in 1710 and that law benefited printers/publishers.  Perhaps the subsequent turn here is that copyright owners (maybe not the author) have an extended monopoly. Weirdly, stimulating innovation, creativity, collaboration, is not a deciding factor.  ElectricLit runs some interesting numbers for us:

Here’s an example: Writer von Author writes My Big Literary Novel and Big Publishing House Press pays her $50,000 dollars as an advance. The cover price of the book is $20 dollars and her royalty rate is 10%. (In reality it would be more like a ~$25 hardcover at 10–15% followed by a ~$15 paperback at 7–10%, but I’m simplifying.) If the publisher sells 10,000 copies of the book, the total sales are $200,000 and the author has earned $20,000 from royalties… except that she was already paid $50,000 so she is actually at negative $30,000. She doesn’t have to pay anyone back either though, the publisher takes the loss. However, if the book sells 25,000 copies, then the author would earn back her advance and at copy twenty-five thousand and one, she would start earning $2 per book sold.

The Steve Laube Agency offers us the insight that the average book sells 10,000 copies. And that rather bluntly puts the lie to either earning back the advance or earning royalties. Accordingly, it seems that copyright only protects a tiny percentage of creative works and it is an open question whether the author retains that copyright and is benefited by 75 years of protection.

I graduated from college in 1988. And the Berne Implementation Act of 1988 which brought US legislation into alignment with twenty-four other countries predominately through standardizing, notice, filing and registration requirements, was passed unnoticed by myself, at least at the time. Instead, I was distracted by moving seven times,  three times across the country and once the length of the west coast. I took the GRE’s and applied to graduate schools. I worked as a roofer in Maine. I got tired of being teased about my education and to shut the crew up carried three bundles of shingles up a ladder to a third story roof — it worked.

However, I have to imagine that copyright owners made millions of dollars based on the fine tuning of US law to be in closer alignment with many other nations.

In 1992, I was between attempts at graduate school. I was married. I was working in the library at an elite liberal arts college in northern New England. However, I had, because of work, begun to be aware of copyright.  Librarians care intensely about the topic, and in higher education also about “fair use, ” and so this was a topic increasingly in my thoughts at least as a professional.

This act provided relief to copyright holders by automatically renewing a work produced between 1964 and 1977.

Congress acted to protect authors from losing their works “irretrievably into the public domain” based on an innocent failure to comply with the formalities of filing of renewal applications.  The Copyright Office, publishers, authors, academics and others “criticized the registration renewal provision for being burdensome and unfair to thousands of copyright holders and their heirs.”  Congress believed that the public domain “should not be enlarged because of an author’s error in recordkeeping, or any other innocent failure to comply with overly technical formalities in the copyright law,”  particularly when such works are “the sole source of income for authors and their families.”  Further, Congress understood that “the domestic laws of most developed countries contain very few formalities conditioning copyright protection” and that such formalities are “antithetical to the major international treaty on copyright relations, the Berne Convention.”

Again that oddly benevolent but inherently deceitful language about who the law(s) benefits. Here I am circling back to the economic realities of book sales and publisher/author business model.

My daughter was born in 1994. Accordingly, my life took a radical turn. I was working on, and nearly completed my Master’s degree. Later that year I changed jobs (awful choice). The Uruguay Round Agreements Act of 1994 was well covered in the news and so even at the time, I was aware of it. Though I was not aware of the impact, t had on foreign authors in US markets.

Section 514 of the URAA restored copyright protection for the works of foreign authors whose works had fallen into the public domain due to non-compliance of the formalities of US copyright law.

In 1998, much in my life had changed. I was again working in a library at the same elite liberal-arts college. My son, second born, was two-years-old, I had been to North Dakota and back in an attempt to start a Ph.D. program, alas, Grand Forks flooded, and then burned and turned out to be no place to relocate a young family. I was, a freshly minted homeowner, and, we had survived the Ice Storm of 1998.  I was writing HTML for the libraries website and we were aware of the exploding online environment of the internet.

The Copyright Term Extension Act was signed into law and provided even longer terms of protection.

The CTEA implemented the EC directive in the US and was signed into law by President Clinton on October 28, 1998.  It extended the terms of copyright protection by 20 years, so the pre-1978 term of 75 years from the date of publication became 95 years and the term after 1978 of life of the author plus 50 years became 70 years.

The constitutional challenge to the CTEA foreshadows our own struggle with copyright in the online environment.

The CTEA was later challenged as unconstitutional in a lawsuit filed by intellectual property lawyers supported by “rights” activist groups like the Electronic Freedom Foundation.  After seeing an article in the New York Times about Eric Eldred shutting down his online free books website “because the CTEA passed,”

Content creators online have changed the models of production and distribution so radically, and so quickly, that copyright law has been far outstripped. And yet, we see little will among legislators to take on that problem. In part, this inertia reflects that status quo stakeholders are still making plenty of money. And actually, so are content creators who are operating with new entrepreneurial models.  So for the moment there is no will to wrestle with the complexity of an update.

IP, Friend or Foe?

Bobby Munson:
You know my rule: no bud before 9AM.

Jax:
I don’t have that rule.

In drafting this essay, I want to return to my intellectual roots and to think about intellectual property from an outlaw perspective. In the following, I aim to explore thinking about indigenous intellectual property rights. Of course, from an emic perspective, these are not outlaw perspectives rather they are reasonable and formative. But for us here and now at this post-colonial moment, “outlaw” is perhaps not overstated.

Indigenous intellectual property

Alaska Native Knowledge Network Cultural and Intellectual Property Rights

Declaration on the rights of indigenous peoples

The scope of these resources precludes anymore than a survey of issues and concepts. However, from the outset, I felt that the conversations were talking past each other. The economics and legal structure of Western societies take for granted and from a privileged site, much that indigenous cultures do not or which is so alien that they cannot.

Nation states across the world have experienced difficulties reconciling local indigenous laws and cultural norms with a predominantly western legal system, in many cases leaving indigenous peoples’ individual and communal intellectual property rights largely unprotected.[6] Therefore, international bodies such as the United Nations have become involved in the issue,[2] making more specific declarations that intellectual property also includes cultural property such as historical sites, artefacts, designs, ceremonies, and performing arts in addition to artwork and literature.[7]    Wikipedia        

Three resolutions from the 2007 UN declaration address what we are calling “intellectual property.” These are articles 11, 24, and 31. Article 11 provides broad protections for cultural knowledge and identity. Article 24 focuses on and protects traditional medicinal practices. Article 31 speaks most directly to areas easily recognizable in Western discussions of “intellectual property.” “They also have the right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions.” It is precisely this phrasing that demonstrates the slippage between the conversations.

Intellectual property rights include patents, copyright, industrial design rights, trademarks, plant variety rights, trade dress, geographical indications,[15] and in some jurisdictions trade secrets. There are also more specialized or derived varieties of sui generis exclusive rights, such as circuit design rights (called mask work rights in the US) and supplementary protection certificates for pharmaceutical products (after expiry of a patent protecting them) and database rights (in European law). Wikipedia

There appear to be a few points of contact, copyright, design rights, and plant variety rights seem to map most closely across the two conversations. But this far I have reviewed Western documents or representations.  Turning to the Alaska Native Knowledge Network what can we learn about these three facets of intellectual property from a native perspective? The Guidelines for Respecting Cultural Knowledge offers a definition of two terms that may inform a sense of copyright.

Sensitive cultural information: Cultural information or details that are delicate in nature and not meant to be shared with the general public or those outside of that cultural group.

Public information: Information, which no longer belongs to an individual or group, but has become public property and the general public is allowed to use it. Informants and/or members of a cultural group have a right to understand the use that will be made of their contributions before cultural knowledge is shared and allowed to become public information.

Public information seems to entail traces of the “usufruct” still but also traces of anti-colonialism. Usufruct here emphasizing communal ownership and individual use rights.  Sensitive information seems as well to bear stamps of traditional values and cultural abuse. If we recall the spiral logic of elders transmission of knowledge then perhaps sensitive knowledge is at the tightest coil of the spiral and only revealed after a long effort.  But, I do think this might be different from “secret information.” Secrets would seem to privilege individual rights in a way too contradictory to be situated on the same continuum as usufruct. Certainly, “secrets” may be an appropriate reaction to colonialism, but that is different from the sensitive or powerful knowledge that is transmitted after demonstrated maturity and to a proven cultural knowledge bearer. Certainly, this is very different from copyright it does not give ownership to an individual and their heirs. It does make cultural transmission and preservation possible, but it is aimed at knowledge transfer. There is an interesting parallel to some Western tropes about intellecutal property where analogies between physical and intellectual property seem to be made as well.

Returning to the Guidelines for Respecting Cultural Knowledge we see two points for Elders regarding copyright and intellectual property. Certainly, this is a clear charge of responsibility and probably an onerous burden as well.

Seek out information on ways to protect intellectual property rights and retain copyright authority over all local knowledge that is being shared with others for documentation purposes.

Carefully review contracts and release forms to determine who controls the distribution of any publications and associated royalties.

The second section of this statement which seems to have bearing on both intellectual property and cultural innovation is aimed at Artists and Illustrators. Ten points are raised for these creators (and here I am assuming these are aimed at culture members) I present only the four points that are relevant to my topic.

Make it a practice to insure that all cultural content has been acquired under informed consent and has been reviewed for accuracy and appropriateness by knowledgeable local people representative of the culture in question.

Arrange for copyright authority and royalties to be retained or shared by the person or community from which the cultural information originated, and follow local protocols for its approval and distribution.

Insure controlled access for sensitive cultural information that has not been explicitly authorized for general distribution.

Carefully explain the intent and use when obtaining permission to take photographs or videos, and make it clear in publication whether they have been staged as a re-enactment or represent actual events.

Informed consent and intent and use loom large as responsibilities these content creators may have. As I mentioned already controlled access is another important aspect and one that is unclear in the online environment. The final point, however, stops short, it does not entertain the possibility of cultural innovation nor does it anticipate the thorny questions of ownership. While these statements are actually quite helpful I have to wonder how universally shared they are among cultural members. How frequently are conversations had how much training is provided?

Turning to “design rights” I immediately think of form line art in Southeast Alaska. This 1998 article from the Juneau Empire “Whose art?” is quite an impressive representation of the complexity of viewpoints. Even among the native voices, there is little consistency, however near the end of the article one artist mentions treating art for commercial purposes differently from art for cultural uses. Another theme is a call for artists to pay their dues to gain the vocabulary of the style. But, if we turn time back a bit we recall that this art signaled clans, and moites, it connected people with legend and natural environment, and it was very much owned. Perhaps not in an equivalent way to Wester ownership, yet, access and expression were not, shall we say, public information even within the same culture.

Turning to the Intellectual Property Rights and Indigenous Peoples Rights and Obligations we see an interesting discussion of both “design rights” and “plant variety rights” though in a way that sets our Western thinking on end. This paper is written by a Maori and is focused on their concerns. The author outlines in detail The Wai262 Claim to Indigenous Flora and Fauna and Cultural and Intellectual Heritage Rights and Obligations. 

2.1 The claim relates to te tino rangatiratanga o te Iwi Maori in respect of indigenous flora and fauna me o ratou taonga katoa (and all their treasures) including but not limited to matauranga, whakairo, waahi tapu, biodiversity, genetics, Maori symbols and designs and their use and development and associated indigenous, cultural and customary heritage rights in relation to such taonga. Taongaí in this claim refers to all elements of a tribal groupsí estate, both material and non-material, tangible and intangible.

In this, we see that the conceptual architecture of Western notions of intellectual property as irrelevant to this statement. For the Maori plants and animals and the knowledge of them is bound together with symbols and designs. Interestingly, group estate involves both tangible property and intangible, though it is less clear what metaphors inform or exchange meaning between these categories. I am very hesitant to map concepts from the Maori onto Alaska Native cultures. But for the sake of this assignment, I will hold this point as an artifice that moves the conversation along, but which might be falsified and modified.

I want to explore several case studies of Alaska Native participation on YouTube as a way to test and refine these notions and to explore them on the internet. I wonder if the web, Creative Commons, and other modern, Western technology values mask these indigenous values completely or if the outlaw elements survive and display. I offer:

I Sing. You Dance. — Bryon Nicholai

 X̱ʼunei Lance Twitchell

Tlingit Music–Past, Present and Future: Ed Littlefield at TEDxSitka

nativejazzlive

We have several different projects going on at these channels, and curiously some overlap in moments of cultural fusion.

Bryon is a young Yup’ik. He has been creating content focused on his traditional singing, dancing, and drumming. He has been recognized in the Alaska and nationally by President Obama as a rising leader. His channel content is changing as he matures and has gone to college. We see him fusing Yup’ik singing with hip-hop rhythms and techniques and also vlogging some of his recent travels.

Lance Twitchell is an assistant professor of Alaska Native Languages at the University of Southeast Alaska. His channel is a rich resource for Tlingit language preservation and instruction. His channel archives 70 recordings of fluent elders speaking. As well he offers extensive content on language instruction.

Ed Littlefield’s TED talk and the nativejazzlive channel push the question of cultural innovation into the conversation. Ed’s thinking about it is more full blown perhaps then Bryon’s, but we see them both exploring in this space. Accordingly, we need to ask questions about the cultural, intellectual property at moments of cultural innovation.

First, we have to assume that all of the knowledge we see on these channels falls into the realm of “public information.” Perhaps, if a content creator were to distribute “sensitive information” that could be challenged through the various social media elements on the channel, comments, and dislikes, perhaps as well some sort of reporting (though likely not successfully copyright).

To begin with how does copyright play out on these channels? I did not check every single video on all these channels, however, everyone that I did showed a “standard youtube license” the terms of that are linked here. Additionally, content creators may select Creative Commons CC-BY license which is an open content license.  I did not find any such licenses on these channels, but again, I did not check every single video.  Turning to our indigenous sense of “copyright” I do not see in the “show more” or about sections of video or channel description any discussion of group ownership and individual use as might arise from a sense of indigenous “copyright.” Both Byron’s and Lance’s channels have strong elements of cultural preservation in their content. This kind of intellectual property would seem to fall into a more traditional approach to intellectual property. Additionally, we do not know how any of these content creators have set their YouTube monetization, however, clearly, that is a concern that arises in the Guidelines for Respecting Cultural Knowledge.

When we enter into cultural innovation fusion of Yup’ik singing and hip-hop or the native jazz fusion that Ed Littlefield explores this opens up a variety of questions about intellectual property. How does the innovation contribute to cultural continuity and coherence? Or, is it more individualistic then the tradition can bear? Personally, I think that this kind of innovation is extremely important for keeping young people involved in their cultures. I hazard as well that it is a way for traditional cultures to be vibrant and relevant.  But it is a very complicated question as well. On one hand, we see climate change rendering vast swaths of vocabulary and specialized knowledge irrelevant (think about sea ice) and yet there still exists many points of relevance and creativity for cultural participants to sustain language, aesthetic and values. 

The videos on the nativejazzlive channel frequently tell a genealogy or site the traditional source of inspiration for the song. So there is still a sense of group ownership that precedes the innovation. The channel builds in the “live” or performance aspect into its name and that likewise seems a gesture towards a shared ownership as well. However, in the end, I cannot see a real self-consciousness about either traditional intellectual property nor a coherent participation in Western intellectual property protections in these examples. Rather, it seems that this YouTube content is being generated in a kind of vacuum and the default of “standard license” is filling the void. While it makes sense that indigenous content creators would be struggling with the same questions about intellectual property that all content creators are struggling with I suspect that perhaps more is at stake for them. 

Who to Follow

Tara Hunt

She not only talks the talk of building community online, she also walks the walk. She is a LinkedIN Influencer, followed by over 110,000 people. Her Slideshare presentations have been viewed over 1.7 million times. She is in the top 5% of Twitter users worldwide with over 51,000 followers.

I first discovered Tara Hunt through her YouTube channel, Truly Social. I found her thinking on social media marketing and content marketing to be spot on. I connected with her on LinkedIn and Twitter, but later I came to understand the span (she was participating in online communities when modems were still dial up (1993)) and scope (where she worked on projects with Google, Facebook, Tripit, Slideshare, and more) of her online presence.

She authored the book, The Whuffie Factor in 2009, where she explores the creation of social capital online.

She recently started up her consulting business Truly Social which has grown exponentially over the last couple of years.            

Part of my reason for recommending her is that we are a bunch of educators who frequently refer to other educators in a self-legitimizing circle. I find occasional breaths of fresh air well off the ranch.         

Your Choice Assignments: Search & Research

Technological Somnambulism

Definition:

Langdon Winner seems to develop a McLuhanian concern about the value-free quality of tools; he as well questions technological determinism. Versions of determinism as defined in Wikipedia:

Hard determinists would view technology as developing independently from social concerns. They would say that technology creates a set of powerful forces acting to regulate our social activity and its meaning. According to this view of determinism, we organize ourselves to meet the needs of technology and the outcome of this organization is beyond our control or we do not have the freedom to make a choice regarding the outcome (autonomous technology)….

Soft determinism, as the name suggests, is a more passive view of the way technology interacts with socio-political situations. Soft determinists still subscribe to the fact that technology is the guiding force in our evolution, but would maintain that we have a chance to make decisions regarding the outcomes of a situation. This is not to say that free will exists, but that the possibility for us to roll the dice and see what the outcome exists….

“For the interesting puzzle in our times is that we so willingly sleepwalk through the process of reconstituting the conditions of human existence” (107). Winner offers several reasons that we take our technology for granted. One is the “tool” metaphor that we employ in speaking and thinking about technology.  We pick it up and use it and put it down.  Second is the disconnection between making and consuming technology.  Third, is the illusion that technology creates new worlds in which we inhabit. The second is fascinating and particularly right with our new seduction and fascination with communications technology. The internet and my cell phone are tools beyond my keen.  Whereas, I have used a forge to make a simple but useful pot hanger for cooking with a dutch oven suspended above a fire.  I have knapped stone to craft a quick and dirty serrated knife. Turning back to the first the moral argument we attach to our technologies divorces them from any implicit ethical values, rather we say, this knife can be used well to cut bread or used poorly to harm a person.  We rarely think beyond that statement.

 From this point of view, the important question about technology becomes, As we “make things work,” what kind of world are we making? This suggests that we pay attention not only to the making of physical instruments and processes, although that certainly remains important, but also to the production of psychological, social, and political conditions as a part of any significant technical change. Are we going to design and build circumstances that enlarge possibility for growth in human freedom, sociability, intelligence, creativity, and self-government? Or are we heading an altogether different direction?(112)

So, for me, “technological somnambulism” represents the negative phrasing of the positive values entailed in notions of “appropriate technology” or perhaps said better is that taken together we can probably make better choices about our technological adoptions and applications. Wikipedia offers this first definition of appropriate technology, “Appropriate technology is an ideological movement (and its manifestations) encompassing technological choice and application that is small-scale, decentralized, labor-intensive, energy-efficient, environmentally sound, and locally autonomous.”

I stumbled on a fascinating use of the online resource Quizlet. Langdon Winner, “Technologies as Forms of Life” a short set of flashcards that captures ideas in the article. In truth, it does not cover what I consider all of the key and crucial ideas but is still a fun little resource.

I  also stumbled on a previous ED 654 student’s blog posting on the topic, and Chris’s comments as well. Sarah Kessler-Frick explores the question here. Her blog post is dated in as much as some of her linked material no longer connects. But she wrestles with the same fundamental ideas.

References

Appropriate Technology. (27 May 2017)In Wikipedia. Retrieved May 29, 2017, from https://en.wikipedia.org/wiki/Appropriate_technology

Kessler-Frick, Sarah. “Technological Somnambulism” EdHeadEd accessed May 29, 2017.

Technological Somnambulism. (5 January 2017). In Wikipedia. Retrieved May 29, 2017, from https://en.wikipedia.org/wiki/Technological_somnambulism

Technological Determinism, (16 May 2017). In Wikipedia. Retrieved May 29,2017, from https://en.wikipedia.org/wiki/Technological_determinism

Winner, L.  Technologies as Forms of Life. in Readings in the Philosophy of Technology., ed. David Kaplan Oxford: Rowman & Littlefield, 2004, pp. 103-113.

searchandresearch

YAWP

David White, & Alison Le Cornu, (2011)  offer a criticism of the binary digital native:digital immigrant framing of a web presence. However, they do not stop there, but rather they develop a theory of visitor:resident as a continuum of participation in their article Visitors and Residents: A new typology for online engagement. In this video, White complicates our thinking in several key ways; first, White calls into question the importance of “generation” in our thoughts about web presence. White’s video further delves deeper introducing the model of continua in contrast to binaries. White also introduces the importance of motivation in propelling a persons’ relative residency or visitor status.

Therefore, if the simple binaries do not adequately open the conversation, what other possible models do we have at hand? Perhaps instead if we imagine the binaries as the ends of ranges and we imagine a node at which these several spectra intersect, then we can plot our “location” or comfort in the online environment — a multidimensional map. White indeed has mapping one’s participation as a goal of his method. White discusses motivation in relative participation as an essential element. “Participation” calls into question “presence” too. “Presence” suggests a product, perhaps, whereas “participation” suggests a process.

#D Coordinates

I begin with participation in the online environment since it seems implicit and necessary in any possible definition of “digital citizenship.”  Stripping the “digital” we are unlikely to recognize a person who does not pay taxes, does not serve on juries, does not vote, does not stay informed on issues as behaving like a citizen, perhaps visiting but not residing, not a citizen. Adding back the “digital” what then is analogous behaviors and responsibilities in the online environment?

My social media presence is linked by the familiar icons at the bottom of the page. LinkedIn is my professional persona. I am less active with it of late, but I do read articles on a nearly daily basis.  Twitter is exclusively for ONID, though I have found some interesting professional news on occasion. G+ is likewise related to ONID participation.  YouTube was initially only a library of content providers I followed. I tried to make a couple of videos to see if that was a storytelling format that inspired my creativity. Perhaps if I stuck with it and messing about with the camera became routine and second nature… but for now that is all I have done. I have a Facebook page that is locked down tight and is solely used for managing Facebook Ads, and my work page. And that is about it for social media.

I kept a blogger site for years that journaled my workouts: Sisyphean Enterprises, but it is unkempt now. I have played a couple of online games, Pirates of the Burning Sea, and Eve Online, my main Eve character is Haki Aldard. I messed about a little with DayZ as well.  The challenge of PvP is fascinating, not that I am any good at it. Alas, I cannot afford the cost or time to play now that I am living in Dillingham, Alaska.

I am susceptible to the existential notion of self — existence precedes essence. Accordingly, I am what I have done. My single greatest adult accomplishment is to have raised two kids, one of each flavor. My daughter just graduated from Columbia University and Lewis and Clark College with bachelor’s degrees in Environmental Engineering and Chemistry respectively.  My son is a Junior at University of Maine, Orono and working on an Environmental Studies degree. They are well launched.

I have as well cared for ailing parents, one who had Frontotemporal dementia. I supported my spouse’s successful cancer fight. Her blog, Riding a New Horse is here.

I graduated from Sheldon Jackson College, in Sitka Alaska in 1988. My connection to Alaska extends back to World War II.  My Grandfather and Grandmother lived in Kodiak during the war.  My Grandfather built the refrigeration on the Naval base. My Grandmother was the Postmistress.  My Mother was born in Kodiak in 1945.  Their lives took them to Southern California after the war, and it was there that I was born and raised.  But Alaska was always part of the family mythology. So, I chose to go to college in Alaska.  However, I met my spouse and her family lived on the East coast, and so before I was done with Alaska, we relocated to Maine. I worked 20 and change years at an elite liberal arts college. The last four years as an Assistant Director. I was completely burnt out and desperate to return to Alaska. Last fall I took a position with Bristol Bay Campus, in Dillingham Alaska. I no longer have a good work-life balance as I let hobby’s and interests go and instead prioritized work and graduate studies. This winter I realized, during the holiday break, I had too much time on my hands and so purchased some acrylic paints and started drawing and painting again. Painting gave me a creative voice in college of which I was previously unaware. Rather than a picture of myself I offer this attempt at sunrise over the Nushagak (if you care SoundCloud and LinkedIn offer a professional headshot, though now I am grayer).

A third grader could do better. If there is any consolation, it is that I have not put paint to canvas since 1988.  But, it feels good to be learning again.

I do not feel the affinity for lists, and so this is a struggle. However, among the many Chris offered I found these:

  • List the ways you don’t care to die
    • debilitating stroke
    • dementia
    • languishing disease,  e.g. Parkinson’s, Lou Gehrig’s,

 

  • List the epitaphs you might like on your tombstone.
    • He left it a little better than he found it.
    • One must imagine Sisyphus happy.

Of course these combined offer a relatively morbid sense of self.  Perhaps at this moment, late in middle-age, and anticipating early old-age that is entirely appropriate. However, most of my waking time is not spent fixated on my mortality and rather on what I can still do and make both professionally and personally.

References

White, D. [jiscnetskills]. (2014, March 10). Visitors and Residents. [Video File]. Retrieved from https://youtu.be/sPOG3iThmRI.

White, D., & Le Cornu, A. (2011). Visitors and Residents: A new typology for online engagement. First Monday, 16(9). Retrieved October 4, 2016, http://firstmonday.org/ojs/index.php/fm/article/view/3171/3049

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YAWP by Robert Heath is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.
Based on a work at http://www.rdheath.com/blog/?p=457.