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Archive for October, 2009

Jonas Andersson on the Emergence of Pirate Politics

photo of Michel Bauwens

Michel Bauwens
31st October 2009


The following is the nearly complete excerpt of a draft interview for a Wired article, of Jonas Andersson, p2p filesharing researcher and Swedish cultural commentator, focusing on the situation in Sweden, but the subject matter of this new force in politics easily transcends the local situation.

Jonas’s blog, Liquid Culture is consistently thoughtful in its analysis of p2p-influenced culture. Jonas is PhD student at the department of Media and Communications, Goldsmiths College, University of London.

Interview:

“I guess, when being asked about “pirate politics,” that the Pirate Bay court case and the subsequent popularity of The Pirate Party (in the European Parliament elections) here in Sweden has showed that there is a huge civic, national interest in questions regarding digitization, changing conditions for copyright, and issues of privacy, surveillance, data retention etc. The problem is that the mainstream parties have failed to properly debate these things, to bring them up onto the agenda.

Many people – especially those working in IT, using computers and having wide insight into tech – worry that the mainstream parties, both left and right, instead actually have embraced and welcomed harsher legal measures like IPRED, the Data Retention Directive, and the upcoming ACTA impositions. The big centre-left and centre-right parties in Sweden thus appear to be in “authoritarian” mode while only the Green party and the sprouting Pirate Party have managed to seize upon civic worries regarding exactly these issues, and express a more “lenient” standpoint. There is a widespread feeling of generational clash, that the more established politicians are wilfully ignoring issues of digital culture, polity and law – they actually lack solid policies in this area. Swedish Prime Minister Fredrik Reinfeldt promised, around the time of the last election, that his party “would not criminalise an entire generation”. The passing of new laws in the IT field, together with the handling of the Pirate Bay case, has led many commentators to doubt this promise. This might well come to show in the next election, in exactly one years’ time. We will see whether the success of the Pirate Party was a one-off, a fad, or if they will actually carry some clout in our upcoming national election in 2010.

Note, as well, that Sweden has seen relatively few court cases against file-sharers in the past; the new policy of going after the hubs and service providers has however brought about some change, and several ISPs as well as file-sharing sites such as TPB have recently been prosecuted or threatened with legal action.

Whether the activists in the “pirate” field would be taking a less radical/contrarian stance now, I might not be the right person to ask. But I very much doubt that their idealism would be in any way weaker. I know that the guys behind TPB – despite the process of potentially selling the site – are sketching on several alternative, newer ventures. We might possibly see new protocols and solutions for more fragmented, more dispersed sharing crop up in the coming decade. The problem for sites like TPB, as well as Napster back in the day, was that their central index became an easy target, and that their enormous visibility in practice functions as a trademark, with all the responsibilities, vulnerability and weaknesses that come with that. Brokerage, like indexes and moderated forums, comprise a return to a centre-periphery diagram in the otherwise granular, globally rather nebulous peer-to-peer architecture. It is hard to conduct politics without a visible, accountable political object!

Therefore we might see how Net activism congeals into more traditionally recognisable fractions in the future, like traditional parties.

With the emergence of the pirate agenda, It seems Sweden is ahead of the curve. Why Sweden? Why was The Pirate Bay a Swedish invention? Is there something peculiar to Swedish culture or history that has made its population particularly receptive to the ideas of this kind of politics?

Yes, in my research I have noticed several important reasons: The early establishment of cable broadband with high up-speed as well as down-speed, together with high levels of literacy and computer access, as well as an extremely secular society with a rather entrepreneurial, engineer-driven devotion to social and technical progress. Historically, however, Sweden has favoured relatively weak civil societies and local communities, in favour of a philosophy that puts the individual as a direct recipient of collective benefits and obligations, granted by the state. Here, The Pirate Bay is rather surprising, if we see it as a civic bulwark against industry and establishment, but not surprising as an institution that grants individual freedom by harnessing the overall, global p2p collective.

How do the Pirate Parties differ from pressure groups like the Open Rights Group, Electronic Frontier Foundation, or Sweden’s Piratbyrån? Is the political party a more effective vehicle for these kind of issues?

The Swedish political landscape is dominated by parties and unions, so in our context a conventional party will have more to say in the public debate than an NGO or lobby group. This might be different in other countries. Note, however, that Piratbyrån is entirely separate from The Pirate Party; it is more of a loosely organised think-tank, a website, a philosophical greenhouse or FAQ guide to digitization.

In the German federal election, the German Pirate Party got a noteworthy 2.0% of the votes. In Sweden, the party’s youth wing is the country’s largest political youth organization by membership count. There’s clearly a generation gap here – but to what extent is piracy a generational issue? Is Rick Falkvinge right in claiming that heavy-handed internet regulation is equivalent to declaring war, or somehow criminalising, an entire generation?

Yes and no. It is important not to assume these issues (not only copyright & patents reform but especially privacy, surveillance and infrastructure) as a priori youth-driven issues. However, as the youth tends to be the more computer- and Internet-literate demographic, it is clear that the movement has a rather young bias. Here, there is a huge pedagogic task for parties and organisations pushing these issues; we need to help the traditional political establishment see the real problems at hand, so that they do not simply dismiss these issues as a fad, or simply as an egoistic, pubescent urge to “getting stuff for free”.

For me, it’s quite interesting to see a political party pursuing a limited/focused set of policy goals, rather than having a “full” manifesto. This is an approach with both strengths and weaknesses, but how does it fit with the peculiarities and, for want of a better word, the newness of pirate politics?

The Swedish Pirate Party has been criticised for this, and some claim that it would f.ex. be better to vote for Liberal Green parties, who share much of the same emancipatory agenda regarding digitisation, but supplement this with a more rounded, “full” set of policies regarding environmental and economic issues. Inevitably, though, these questions would never have been as hotly debated as they are now if it wasn’t for the relative “narrowness” of Pirate Parties, NGOs and other activists.

The emergence of “pirate politics” can in fact be compared to the emergence of dedicated Green parties 20 years ago. Back then, those parties were also criticised for having too narrow a focus. Historically, parties tend to formulate “fuller” manifestos as they gain more popularity.”

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Open Hardware Camp in London on December 4

photo of Michel Bauwens

Michel Bauwens
31st October 2009


Via Vinay Gupta:

- Open Hardware Camp

Collaborative Strategies and Challenges of Making Things the Open Source Way

Organized by: 40Fires in partnership with Nesta

Location: Nesta HQ

Date: 4th of December

Time: 10:00 – 20:00

This is an event to bring key projects, their participants and stakeholders together in the emerging field of Open Hardware development, organized by 40Fires in partnership with Nesta.

The 40Fires Foundation is a forum to develop energy-efficient cars, and other sustainable products, using an open source approach.

The event aims to inform participants about Open Hardware, to be a space to discuss and learn and to explore practical solutions and potential collaborations to help Open Hardware work better, for a better world.

Background:

Open Hardware has become the next frontier in innovation, research and the development of computer and electronics hardware and machinery.

It name is derived from Open Source Software, because it is similar in many ways: the hardware is free for anyone to modify and build upon by a virtual community of contributors.

It follows a broader trend to open up innovation, product research and development. This is called by various names including open innovation, open design, crowd-sourcing or co-creation. Needless to say the degree of sharing Intellectual Property varies hugely amongst these concepts and some might argue is at times far away from Open Source.

Today decentralized groups of often hundreds of individuals, not tied into the traditional hierarchy of a corporation, are producing high quality software. However the development of physical objects is a very different proposition. The biggest difference is perhaps that changes, enhancements and modifications cannot be instantly tested. Ultimately, new designs need to be built into prototypes which requires investment.

There are now a number of nascent businesses that are exploring these questions. They are developing new and creative ways to adapt the Open Source approach to the world of hardware, developing chips, mobile phones and cars. There various motivations for companies to use this approach including speeding up innovation, lowering costs and fostering wide spread adoption of the product. Even attracting competition has its advantages – as the number of products being made increases, component costs fall.

Aims:

Questions the event will address are:

– what are successful strategies to form communities of engineers and tinkerers to collaboratively develop and design hardware;

– how can we foster the creation of an Open Source like ecology where altruistic, pragmatic and economic incentives coalesce in the production of complex physical objects -

– in Open Source the GPL (General Pubic License) has played a key role in binding communities together through ensuring that enhancements are kept ‘open’. How can a GPL equivalent work for hardware and what are the right legal strategies to ensure sustainability of collaboration.

Structure:

The structure of the event resembles in part a Bar Camp where participants self-organize into groups according to their common interests. At the same time we have invited a few OS hardware projects to present what they do and how.

If you want to suggest a topic for one of the open sessions send an email to info at openbusiness.cc

There will also be a few tinkerers and makers present who will have chips, sensors, robots and other pieces of electric joinery to build upon.

Agenda:

9.30 – 10.00 am – Registration

————————————————————————————————-

10am to 10.15 am – Meet and Greet

Welcome – David Simoes Brown (Nesta), Roland Harwood (Nesta),

Patrick Andrews (40Fires).

———————————————————————————————————–

10.15 – 11.15 am – Open Hardware Intro: Overview of projects, techniques, business models

Intro and Moderation: Christian Ahlert OpenBusiness/40Fires

Alexandra Deschamps-Sonsino– The Case of Arduino

Francesco d’Orazio – From Crowd Sourcing, over Co-Creation to Open Hardware

Adrian Bowyer – The RepRap Project and its Community

Q & A

———————————————————————————————————–

11.15 – 11.30 am– Coffee Break

11.30 – 12.15am

The case of Open Car Design

Hugo Spowers, Patrick Andrews– Riversimple/40 Fires

C, MM,N (TBC) – Jacco Lammers

Q&A

———————————————————————————————————–

12.15 – 1.30 am lunch break

———————————————————————————————————–

1.30 – 3.00 am Open Sessions

Participants can free-form groups according to their interest. For example participants interested in co-creation techniques can gather in one room, as can participants interested in OS car development to discuss topics

————————————————————————————————————

3.00 – 3.45 Open Hardware Licensing

Andrew Katz – A framework for open licensing of hardware

Patrick Andrews – 40 Fires

Q & A

————————————————————————————————————————–

4.00 – 8.00 pm Networking and Open Hack Space

This is time for the projects and its participants to network, meet collaborators and also tinker with hardware.

The London Hackspace and others provide room for live hacking of Open Hardware.

TBC – Launch of ‘The Open100’ and re-launch OpenBusiness.cc

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Politics, Participation and Technics in Web 2.0

photo of Michel Bauwens

Michel Bauwens
31st October 2009


The issue of participation is the pivot between those who understand the web in the context of wider social and cultural transformations and those who see it primarily as a communication medium. In Benkler the problem of participation is construed negatively: the network is ‘freer’ than previous forms of media and this removal of the barriers of corporate ownership and control allows an organic decentralisation and empowerment of individuals to occur. However, for Stiegler participation to be meaningful must also represent a much more positive social and economic empowerment. More widely, a true participation must mean more than simply new technologies of participation, it is a politico-economic project, not simply a technological one.

The digital culture and politics oriented Australian Fibreculture Journal has a special issue examining the participatory potential (or not) of the Web 2.0, and how it relates and effects ‘events’.

One of the essays is “Beyond the ‘Networked Public Sphere’: Politics, Participation and Technics in Web 2.0” by Dr Ben Roberts.

(it also publishes my own article on peer production and co-creation featuring a new model of platform-based industrial production; we will discuss another important essay, Mapping Commercial Web 2.0 Worlds: Towards a New Critical Ontogenesis, by Ganaele Langlois et al., on a separate occasion)

After setting the stage of the debate with a critique of Yochai Benkler, Roberts points to more interesting directions in French thought, referring to an essay by Bernard Stiegler and Marc Crepon.

Ben Roberts:

“It’s really the question about participation and new technology that is addressed in Marc Crépon and Bernard Stiegler’s De la démocratie participative (On Participatory Democracy) (Crépon and Stiegler, 2007). The essays which comprise this volume were written during the French presidential election and respond particularly to the campaign of Ségolène Royal, which consistently evoked the idea of participatory democracy, as evidenced by the website Desirs d’avenir (Desires for the future) which solicited contributions from the public in the building of her manifesto. Royal’s commitment to participatory democracy, apparently inspired in part by the work of Rancière, is treated with some disdain by Crépon and Stiegler.

In his essay, ‘La démocratie en défaut’ (‘Democracy in default’), Crépon argues that this call for participatory democracy must be analysed in terms of the coincidence of two phenomena: the first is a crisis in representative democracy, characterised by declining voter turnouts, disaffection with the political class and so on; the other is the rise of the new technological possibilities of the web. For Crépon this crisis in representative democracy is itself twofold, divided between what he calls the ‘attachment’, i.e., the attachment to hard-won democratic institutions, and the ‘desire’, i.e., the desire for democracy as a kind of open possibility. This desire is explained by Crépon with reference to Derrida’s concept of a democracy that is always ‘to come’, which makes this desire also, constitutively, a kind of default or lack défaut. As Crépon puts it, this default ‘maintains confidence in the possibilities of untold and unprecedented social, moral and political relations that democracy could or should still harbour’ (Crépon and Stiegler, 2007: 27-28). For Crépon participatory democracy can only be meaningful if it gives a chance to both the attachment (to existing democratic institutions) and the desire for democracy as an open possibility, democracy to come etc.). Without addressing both these poles of the democratic crisis, participatory democracy might be even worse than the crisis it seeks to redress. Crépon says, ‘the risk then would be that, in the call for participatory democracy, the mirror of a direct participation, free from all mediation, a trap (miroir aux alouettes), finishes by effacing democracy itself’.[3] In other words, the risk would be that such a participatory democracy would descend into a kind of interactive televised populism.

Both Crépon and Stiegler see as dangerous the vision of web participation in which it opens a ‘closed’ political establishment to a new exteriority of public. The paradigmatic examples of this would be the televised interactive debates of the Royal campaign. Such participation makes great play of opening up debate to a class of people who are not political insiders, of allowing anyone to speak regardless of knowledge or expertise. But this utopian vision displays a kind of naivety about the nature of political discourse. As Crépon puts it, ‘The words that everyone uses to voice their opinion are rarely theirs. They are tributaries of sources of information that are, for the majority of citizen-televison viwers, televisual information’ (Crépon and Stiegler, 2007: 54). How meaningful is such participation when its terms and vocabulary are decided elsewhere? Indeed what can appear to happen in such debates is a kind of staged engagement with the outside, one which simply mirrors the political establishment. If the aim is to get outside a manipulated media discourse, what one finds at that ‘outside’ is merely a reflection of the inside, using the same language but with the authority of the ordinary and the popular. The problem, on the one hand, is that it can seem that apparently profound shifts in communication really represent nothing more than extension of the existing tools of political marketing or, ‘…a way to channel, identify, catalyse and performatively transform political tendencies…because what is targeted and solicited here is less an opinion than an audience’ (Crêpon and Stiegler, 2007: 106). The danger, on the other hand, is that these forms of debate simply offer a way for the political to appear more legitimate, appear more open and accountable, while all the time de-legitimising and short circuiting the proper apparatus of representative democracy.

In order to explore what true participatory democracy might mean, Crépon invokes C.B. Macpherson’s four models of democracy (which are also presented to some extent in Macpherson as four stages of democracy). These models are protective democracy, developmental democracy, equilibrium democracy and participatory democracy. The protective democracy model, which Macpherson associates with Bentham and James Mill, serves primarily to protect the self-interest of citizens from bad government. In this model, Macpherson argues, ‘there is no enthusiasm for democracy, no idea that it could be a morally transformative force; it is nothing but a logical requirement for the governance of inherently self-interested conflicting individuals’ (Macpherson, 1977: 43). Developmental democracy on the other hand, which Macpherson ascribes to John Stuart Mill, Dewey and others contained within it, ‘a moral vision of possibility of the improvement of mankind, and of a free and equal society not yet achieved’ (Macpherson, 1977: 43). Equilibrium democracy, the system which comes to prevail in the twentieth century, abandons this moral vision and is to a large extent for Macpherson a return to the values of protective democracy: democracy reconciles the competing and diverse interests of citizens through the party system where voters as consumers choose from policies like products offered by the various parties. The equilibrium model entails no sense of individual or social improvement but simply a reconciliation of competing interests through the market system of elections.

For Crépon, Macpherson’s models of democracy are useful because they help to diagnose the democratic crisis. Equilibrium democracy situates the citizen as a consumer of political products of which they have no control of the supply, as Crépon puts it:

In making the citizen-electors hypothetical consumers of political products over which they have no mastery of the supply (and of which it must be analysed by what channels and which technologies they are imposed on them), the equilibrium democracy model only transposes the symbolic and spiritual misery of the market onto the political domain.

Here we can see the difference between Benkler and Crépon in sharp relief. For Benkler the kind of participation empowered by the web is not a move away from what is described here as equilibrium democracy. Indeed, far from it: the best that can be said of Benkler’s ‘network public sphere’ is that it fixes the equilibrium model by empowering consumers and therefore enabling a ‘freer’ market in the consumption of political products. For Benkler there is nothing wrong with the political system per se, there is just a problem with political communication that can be fixed by enabling a more transparent form of communication, one ‘freed’ from the distortions of mass media. For Crépon, on the other hand, it is because culture is right at the heart of democracy that its industrialisation in the form of mass media poses such a problem.

In this description we can also see Crépon moving the debate into distinctively Stieglerian terrain with the concept of ‘symbolic misery’ (as outlined by Stiegler in the two volumes of De La misère symbolique (Stiegler, 2004a, Stiegler, 2005). Stiegler defines symbolic misery as ‘a loss of individuation which results from a loss of participation in the production of symbols’.[5] The loss of participation here is fundamental to the production of culture in the equilibrium model. It cannot be corrected simply by the appearance of a communication medium that harnesses ‘decentralized individual action’. In the first place this is because Crépon and Stiegler have a very different understanding of the relationship between culture and individual or group identity than Benkler’s narrow liberal model allows. This model can be seen in the reworking of the relationship between ‘technics’ and ‘individuation’.

The concept of individuation, which is central to Stiegler’s work, is itself derived from the concept of psychic and collective individuation in the work of Gilbert Simondon. For Simondon the production of the ‘I’, the individual and that of the collective ‘we’, the group are inseparable.(Crépon and Stiegler, 2007: 68n1). Collective individuation is to be understood as a process of transformation within a preindividual milieu and not as the coming together of a set of preexisting individuals. The loss of individuation which forms part of the condition Stiegler calls symbolic misery relates to the theorisation of technics which Stiegler talks about in his early work. For Stiegler philosophy is both founded on and founders on what he calls ‘technics’. What he means by technics is not to be confused with technology in the modern sense. Technics encompasses everything from primitive tools through systems of writing to modern telecommunications. Stiegler even thinks under the terms technics something like language, for example. For him, ‘technics is the condition of culture’ and it would be ‘absurd to oppose technics to culture’ (Stiegler, 2004b: 59). Technics in this sense is therefore inseparable from culture and society and it makes no sense either to talk of technics determining culture and society or vice versa. Culture and society are not constituted by technics as if by cause but rather constituted through it. Nor does technics in Stiegler’s sense represent scientific progress or a deterministic evolution; rather, however strange this may seem, technics a kind of pure accidentality or contingency. Indeed for Stiegler it is because of the exteriorisation of the human into technics, artefacts or inorganic organized matter that culture and society constitute themselves contingently.”

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Wikipedia and Research Ethics

photo of Mathieu O'Neil

Mathieu O'Neil
30th October 2009


First, some background: In the chapter of my book Cyberchiefs on governance in the English-language Wikipedia, there is a section, as in all my case studies, which deals with conflict. Within this section there is a sub-section which focuses on the management of disruptive users, particularly people who create fake identities, known in Wikipedia as “sock puppets”. In the course of this discussion I recounted a well-known incident on the English-language Wikipedia where an editor was banned from the encyclopedia because an administrator, who at the time specialised in uncovering “socks”, believed that this editor’s actions corresponded to the profile of a disruptive user trying to infiltrate the project. In fact, the editor had left Wikipedia for personal reasons, had then come back under a different pseudonym, and was contributing usefully. Once the error was revealed the ban was quickly corrected, but this administrative action generated a lot of discussion about justice, policing and authority in the English-language Wikipedia community.

In my book, I did not disguise the Wikipedia-pseudonym of the administrator at the centre of the controversy. I sincerely regret any distress that this description may have caused this person. Future editions of the book will correct this situation. I have conflicting views about the ethics of online peer project research. But before detailing these views, I need to set the record straight, because of some misleading statements about my book. The easiest way to dispel such statements would simply be for people to read the relevant chapter. However, this may not always be possible. I therefore reaffirm that the events outlined above represent a small part of a case study on expertise and governance in Wikipedia, not the main subject of this case study. Furthermore, I affirm that this case study only deals with the issue of online harassment in passing – there are two brief references to it in the entire chapter – and that it does not in any way identify or analyse the administrator in question as a victim of harassment.

And now: What do Wikipedia’s unique features, both in terms of its democratic promise and its socio-technical characteristics, mean for the ethics of Internet research?

Wikipedia research necessarily involves dealing with conflict. This stems from the fact that governance in peer projects depends on the diffusion of decision-making. When combined with fuzzy guidelines such as “notability” the result is innumerable decision-makers with their own take on the rules. As previously discussed here, wiki-conflict has structural, epistemic, psychological, etc, causes. Wiki-conflict also relates to the disparities in competencies between users, some of which (known as administrators or “sysops”) can protect or delete pages, and block other editors. Though no statistics exist, it is safe to assume that the majority of admins use their tools in a responsible fashion. At the same time, the project’s development relies in part on the constant entry of enthusiastic “newbies”. The herding of these novice autonomous content providers by more experienced users along normative policy lines can generate resentment and the feeling of injustice, in the shape of participants who feel they have been ill treated, or even humiliated. The problem is compounded when experienced users dispose of administrative tools. Further, if such situations involve friendship cliques, there is an increased likelihood of abuses of administrative authority.

Consequences of this dynamic include the rise of the proportion of policy and regulatory discussion in relation to mainspace content (Kittur et al 2007); and the increasingly higher likelihood of edits by unregistered editors or ordinary editors being reverted than edits by members of the administrative elite. This last fact may be having a chilling or discouraging effect on recruitment, as the tremendous increase in numbers of participants appears to be tapering off (Suh et al 2009). To complicate matters further, the perceived lack of accountability of some so-called “abusive admins” is a grievance frequently expressed on “watchdog sites” such as Wikipedia Review or “parody sites” such as Encyclopedia Dramatica. These sites’ relentless monitoring and criticism of Wikipedia has generated cycles of mutual demonisation: Wikipedia Review and Encyclopedia Dramatica denounce the malfeasances of the “Wikipedia elite” whilst Wikipedians justify the banning of links to these frequently puerile or obscene “hypercritical” or “attack” sites because of their inappropriate revelation of personal information about Wikipedia editors and administrators.

How then should researchers deal with conflict on Wikipedia? The orthodoxic position in Internet Research ethics is to stress the Internet’s blurring of the categories of the private and the public, signifying that technical accessibility does not equal publicness, and making anonymity and informed prior consent necessary (King 1996, Waskul and Douglass 1996). Others have gone further, advocating the search for a consensus so that researchers enable research subjects to correct or change what is written about them before publication (Allen 1996), or work together with research subjects to produce research (Bakardjieva and Feenberg 2001) by practising “open source ethics” (Berry 2004).

Susan Herring (1996) raised a number of objections to this stance, which are all relevant to Wikipedia research:
(a) False anonymity: since the Internet is a written medium, in publicly archived and indexed projects it is trivial to perform a search and find the authors of a particular quote, or the protagonists in a particular situation. Anonymising subjects would therefore simply be a convention, a means of protecting the researcher’s ethical credentials, whilst allowing the identification of subjects (this is particularly the case in a wiki where all changes to the archive are automatically recorded).
(b) Lack of verifiability: how can results be reproduced by other researchers if distinguishing features are scrubbed out?
(c) The question of scale: in large projects, who should the researcher seek prior consent from? In the case of Wikipedia, literally hundreds of people may opine during a conflict.
(d) Finally, Herring flagged the possible censoring of critical research: how can researchers conduct legitimate critical research (in Herring’s case, she was investigating gender bias in email lists) if prior consent is sought out? Would informing subjects of the research project not entice them to modify the very behaviour which the researcher is documenting? In particular, what of participants who wield power over other users?

Wikipedia also has unique socio-technical features which differentiate it from the MUDs and discussion lists early Internet researchers dealt with. Non-disruptive Wikipedians do not participate in the project to share personal stories and experiences, find emotional support, experiment with identity, or play: they participate to write an encyclopedia following strict editorial and technical design rules. Wikipedia is a working environment; but it is also imbued with a strong pseudo-legal culture. When participants are deemed to be disruptive or when a conflict starts to heat up, specific guidelines and institutions come into play. The supreme conflict-resolution body on Wikipedia is the Arbitration Committee or “ArbCom”. The ArbCom invites witnesses to provide testimonies, gathers evidence, and adjudicates through (secret) votes. Evidence on Wikipedia takes the form of “diffs “ (the “difference” between two versions of a page showing a new edit) which must be produced whenever a claim is made about the actions of an editor.

Whilst new or inexperienced users may not be aware that all edits on Wikipedia can potentially be subsequently referred to, the same cannot be said of experienced editors and particularly of administrators. It is precisely the mastery of the socio-technical forms of evidence presentation that enables experienced editors to present convincing cases during disputes. Wikipedia thus has a culture of public “rational-critical” discussion (Hansen et al. 2009) where experienced editors expect their words and actions to be be evaluated and criticised.

In short: on the one hand, everyone has a right to privacy, and the “golden rule” of doing no harm should be respected. On the other hand, Wikipedia operates as a transparent workshop and tribunal. Important events on Wikipedia are so well-known within the community, and so easily searchable from without, that it is unclear to what extent disguising real names or pseudonyms is a guarantor of anonymity. In addition, the dilemma posed by Herring (1996) has lost none of its salience: the ethics of not doing harm to subjects needs to be balanced to the ethics of potentially not addressing injustice unearthed by research.

The early days of Internet Research saw a host of stimulating examinations of the emergence of commons-based legal systems in MUDs and MOOs (see Maltz 1996, Mnookin 1996, Lemley 1997, Perritt 1997). To my knowledge, there has been little examination of Wikipedia’s internal legal structure. I think this is a telling sign. The discussion of the legality of administrative actions implies an examination of particular cases and decisions. Since Wikipedia-law is (a) unstable, as it can potentially be challenged and rewritten and (b) constantly used as a tool in a hornet’s nest of micro-conflicts, it is understandable that legal scholars would hesitate to comment. But more broadly, this points to the difficulty with practising what Macek (2006) calls “radical media scholarship”, understood as “politically-motivated research on the media which attempts to understand the world in order to change it and which is typically informed by Marxism, materialist feminism, radical political economy, critical sociology and social movement theory” (1031-1032).

If the point of such critical research is to have some impact on reality, it is difficult to see how this could be achieved without referring to specific examples of practices and procedures – which then runs the risk of identifying individuals, even when their identity is disguised, for the reasons outlined above. Should researchers, then, strictly obey the “golden rule” by only conducting quantitative analysis at the macro level (“there may be cases of abusive authorities because of structural factors x, y and z”), thereby staying out of Wikipedia’s embodied arrangements of power? Or is a hybrid form of critical research, in collaboration with the Wikipedia elite, possible?

Note: Thanks to David Berry for stimulating my thinking on this topic.

References

Allen C (1996) “What’s Wrong with the “Golden Rule”? Conundrums of Conducting Ethical Research in Cyberspace”, The Information Society 12 (2): 175-187.

Bakardjieva M and A Feenberg (2001) “Involving the Virtual Subject”, Ethics and Information Technology 2 (4): 233-240.

Berry D (2004) “Internet Research: Privacy, Ethics and Alienation: an Open-Source Approach”, Internet Research 14 (4): 323-332.

Hansen S, N Berente and K Lyytinen (2009) “Wikipedia, Critical Social Theory and the Possibility of Rational Discourse”, The Information Society 25 (1): 38-59.

Herring S (1996) “Linguistic and Critical Analysis of Computer-Mediated Communication: Some Ethical and Scholarly Considerations”, The Information Society, 12 (2): 153-168.

King S (1996) “Researching Internet Communities: Proposed Ethical Guidelines for the Reporting of Results”, The Information Society 12 (2): 119-128.

Kittur A, B Suh, B Pendleton and E Chi (2007) “He Says, She Says: Conflict and Coordination in Wikipedia”, in Proceedings of the Conference on Human Factors in Computing Systems, San José, CA, 28 April–3 May: 453-462.

Lemley M (1997) “The Law and Economics of Internet Norms”, Chicago-Kent Law Review 73: 1257-1294.

Macek S (2006) “Divergent Critical Approaches to New Media”, New Media & Society 8 (6): 1031-1038.

Maltz T (1996) “Customary Law and Power in Internet Communities”, Journal of Computer-Mediated Communication 2 (1) June 1996.

Mnookin J.L. (1996) “Virtual(ly) Law: The Emergence of Law in LambdaMOO”, Journal of Computer-Mediated Communication, 2 (1).

Perritt H (1997) “Cyberspace Self-Government: Town-Hall Democracy or Rediscovered Royalism?”, Berkeley Technology Law Journal 12: 413-475.

Santana, A and D Wood (2009) “Transparency and Social Responsibility Issues for Wikipedia”, Ethics and Information Technology 11 (2): 133-144.

Suh B, G Convertino, E Chi, and P Pirolli (2009) “The Singularity is Not Near: Slowing Growth of Wikipedia?”, International Symposium on Wikis and Open Collaboration (WikiSym), 25-27 October, Orlando, FL.

Viégas F, M Wattenberg M and D Kushal, “Studying Cooperation and Conflict Between Authors with History Flow Visualisations”, CHI 2004, 24–29 April 2004, Vienna.

Wascul D and M Douglass (1996) “the Electronic Participant: Some Polemical Observations on the Ethics of On-line Research”, The Information Society 12 (2): 129-140.

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The revival of a P2P relationship with nature

photo of Michel Bauwens

Michel Bauwens
30th October 2009


Excerpt from a new book, A Reenchanted World: The Quest For A New Kinship With Nature, by James William Gibson, featured by In These Times.

Theme: After the eclipse of modernity, the sense of kinship with an endangered natural world is returning.

James William Gibson:

Through the 1990s and early 2000s, a new and striking kind of yearning was evident in the ways ordinary people felt and talked about nature. People were touched by stories of bears who befriended humans, enthralled by the fluid grace of whales, moved to the depths of their souls by majestic trees, newly alive to the sense of mystery, of a world larger than themselves. Some suburban residents came to feel deeply connected to the few remaining open spaces—slivers of forest, wetland, meadow—around them, dedicating years to trying to save them from development. Others restored degraded places such as polluted wetlands and rivers. People began speaking up for the dignity of ordinary domestic animals such as cows and pigs.

How are we to understand this upsurge of feeling? To some degree, it can be considered a product of contemporary environmentalism. But the spreading influence of the environmental movement only partially explains the last two decades’ fundamental change of consciousness. No political movement or platform can account for the intensity of feeling expressed by those who long to rediscover and embrace nature’s mystery and grandeur, who experience an attachment to animals and places so overwhelming that they feel morally compelled to protect them, and who look to nature for psychic regeneration and renewal. More than an ideology, this quest for connection indicates a fundamental rejection of the most basic premises of modern thought and society.

Those premises center on a view of nature as inert matter, void of spirit and consciousness. For an early scientist like René Descartes, writing in the first half of the 17TH century, animals were simply unfeeling machines, incapable of emotions or pain. As the accomplishments of science earned it increasing prestige, this utilitarian view of nature became the dominant mode, further reinforced by the success of industrial capitalism. As Karl Marx and Friedrich Engels observed in The Communist Manifesto, the modern world was built largely through “the subjection of Nature’s forces to man.”

This subjection was so complete it eclipsed humankind’s past and, with it, the traditional unity between humans and the rest of creation that is typical of premodern societies. Among Native American tribes, for example, animal species were, like other tribes, deemed “nations,” such as the buffalo nation or beaver nation.

The premodern cosmos possessed a kind of enchantment. Humans were never alone: The crane flying overhead, the ground beneath one’s feet, the great oak tree near the creek, the creek itself, could all be addressed as kin by those who knew the right words and rituals.

Modernity, as has been widely noted, drained the cosmos of that magic. In Max Weber’s formulation, the West’s elevation of “rational empirical knowledge” led to the “disenchantment of the world and its transformation into a causal mechanism.” Radical and utter isolation followed. Carl Jung, a contemporary of Weber, grasped that loneliness had tragic implications: “Man feels himself isolated in the cosmos. He is no longer involved in nature and has lost his emotional participation in natural events, which hitherto had symbolic meaning for him.”

Yet, the idea of the human world as separate from the rest of nature never gained complete acceptance. A few mavericks and romantics have always seen such isolation as wrong in substance and unbearable in spirit. Over generations, they repeatedly fought back, launching waves of protest, both cultural and political.

A rapidly dying world

The current wave of spiritual interest in nature is not simply another outburst of romanticism. For one thing, it is fueled by a new sense of urgency.
In 2005, the United Nations released the Millennium Ecosystem Assessment, the result of a five-year study of the world’s environment involving some 1,360 scientists. In its executive summary, “Living Beyond Our Means: Natural Assets and Human Well-Being,” the report’s authors write, “Human activity is putting such strain on the natural functions of Earth that the ability of the planet’s ecosystems to sustain future generations can no longer be taken for granted. “

Global warming looms ominously, with the climate changing faster than anything seen since the end of the last ice age some 10,ooo years ago. The rapid rise in temperature is endangering countless animals. People converted more forests and prairies to cropland from 1950 to 1980 than in the century and a half between 1700 and 1850. The destruction of habitat leaves animals with nowhere to go. The report’s authors conclude: “Some 12 percent of birds, 25 percent of mammals, and at least 32 percent of amphibians are threatened with extinction over the next century.”
The assessment reads like a funeral oratory.

A new covenant takes shape

Funerary rhetoric marks what is irretrievably gone, but it also reveals a people’s fundamental moral values—what the deceased meant to those still living, and what their hopes are for the future. In a growing public acknowledgment of kinship, laments for the deceased are now given on behalf of wild animals and places of all kinds. Such oratory serves as a reveille, a call to make amends for creatures’ wrongful deaths by acting to save those who are still left: Outlaw lead bullets, so the few remaining California condors won’t die from lead poisoning when they eat carcasses left by hunters. Urgently study the mysterious deaths of whales. Put the U.S. Navy’s testing of powerful sonar systems under stringent government regulation.

Increasingly, for every funeral story or call for action there is also a tale of resurrection and renewal. Searches for “ghost” species, for instance, are holy pilgrimages, mythic quests to bring back life from death’s grasp. If one near-extinct creature can be restored to a healthy population, then possibly others can, too.

When researchers announced in 2005 that they had videotaped an ivory-billed woodpecker in a forested Arkansas swamp, the first sighting since 1944, government agencies and the Nature Conservancy bought more forested river-bottom lands near the location of the sighting to increase the bird’s chances for survival.

The response to the sighting shows a new covenant between society and nature taking shape. As novelist and bird-watcher Jonathan Rosen commented, the return of the ivorybill offers hope: “It somehow suggests that we have found more than just a missing bird and that God, whom we invoked when we conquered the wilderness, is also present in our effort to get it back.”

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Documentary: The End of Poverty

photo of Michel Bauwens

Michel Bauwens
30th October 2009


A suggestion from Dante-Gabryell Monson:

The End of Poverty? is a 2008 documentary film directed by Philip Diaz. The film was selected for the international critic’s week award at the 2008 Cannes Festival.

Here’s a more complete description from YouTube, followed by the trailer:

“The feature-length documentary The End of Poverty? won critical acclaim at the 2008 Cannes Film Festival and is narrated by actor Martin Sheen. It is a daring, thought-provoking and very timely documentary by filmmaker Philippe Diaz. The film takes a hard look at world poverty and challenges capitalism and the American way. In a world of plenty, why are so many families around the planet still living in abject poverty? Looking beyond the popular “solutions” for poverty, The End of Poverty? asks if the true causes of poverty today stem from a deliberate orchestration of resource misallocation started in colonial times.”

Trailer:

There is a viewer community at Ning.

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Book: Building a Whole Earth Economy through Right Relationship

photo of Michel Bauwens

Michel Bauwens
30th October 2009


Via Paul Fernhout:

Book: Right Relationship: Building a Whole Earth Economy. by Peter G Brown. Berrett-Koehler Publishers, 2009.

“In Right Relationship, Peter G. Brown and Geoffrey Garver use the core Quaker principle of “right relationship”–respecting the integrity, resilience, and beauty of human and natural communities–as the foundation for a new economic model. Right Relationship poses five basic questions: What is an economy for? How does it work? How big is too big? What’s fair? And how can it best be governed? Brown and Garver expose the antiquated, shortsighted, and downright dangerous assumptions that underlie our current answers to these questions, as well as the shortcomings of many reform efforts. They propose new answers that combine an acute awareness of ecological limits with a fundamental focus on fairness and a concern with the spiritual, as well as material, well-being of the human race. And they outline what each of us can do to enable life’s commonwealth.”

Paul also recommends the associated video from Fora TV:

“Chapters 09 through 13 of that video are a complete indictment of mainstream macroeconomics and why it is killing the planet, because you get what you measure, and you lose what you don’t measure. So, we measure accumulation of digital ration units (dollars) a lot as GDP, but we hardly measure biodiversity or human rights issues or human happiness as “Genuine Progress Indicator”. Peter Brown talks about the US as violating human rights around the world as a consequence of consumption (somewhat like The Story of Stuff).”

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Reforming GDP metrics, an assessment

photo of Michel Bauwens

Michel Bauwens
29th October 2009


From an interview by Miren Gutierrez (IPS) of HAZEL HENDERSON, sustainability metrics pioneer, on recent proposals by Joseph Stiglitz and Amartya Sen.

Excerpts:

IPS: French President Nicolas Sarkozy asked award-winning economists Joseph Stiglitz and Amartya Sen, and 20 other experts to find new ways to measure growth. The panel issued a report that says that countries need to find ways to measure happiness and well-being alongside raw economic growth. How would this new way of measuring growth affect poor countries? Bhutan, for example, declares a high “Gross National Happiness”. If a new well-being index is the reference for wealth, Bhutan may need no aid, trade or investment in spite of being one of the poorest countries of the world…

HH: The Stiglitz-Sen report is moving in the right direction but too slowly and is still trapped intellectually in the now-defunct “economics box”.

Complex human societies can never be measured by using a single discipline, especially by economics which was never a science. Economic calculations are blind to most of the social and environmental costs its narrow decisions impose on others, reframed as “externalities,” i.e., costs companies and projects omit from their balance sheets. These uncounted impacts of financial decisions have accumulated unnoticed by economists until they are now crises of poverty, inequality, social exclusion and pollution – culminating in the greatest market failure: climate chaos.

Stiglitz and Sen cannot see that new national indicators of “progress” must be multi-disciplinary and use many metrics as appropriate in the kind of systems approach used in the Calvert-Henderson Quality of Life Indicators, an alternative approach I designed with the Calvert Group, tracking 12 aspects of quality of life.

I am very cautious about “happiness” indicators because they are culturally dependent and too subjective (e.g., people living near a hidden toxic dump or drinking polluted water can say they are “happy” while ignorant of these dangers). Conservative economists and statisticians have seized on “happiness” surveys as an excuse to cut social welfare budgets.

IPS: The report recommends GDP growth be used simply to measure market activity and that new systems take into account environmental health, safety and education. Aren’t MDGs enough as a reference?

HH: The report is in error in recommending that GDP continue to be used to measure market activity because this would perpetuate ignoring the social and environmental “externalities” piling up. These must be subtracted from GDP to calculate a net level of real GDP.

The report also makes the mistake used by statistical offices and the United Nations System of National Accounts (UNSNA): keeping social, environmental, health, education, poverty gaps, etc. which have proliferated but are designated as “satellite accounts” and therefore ignored by media and devalued. Real reform of GDP as I have urged, explicitly covering goals similar to the MDGs, is still needed. The Stiglitz-Sen commission was composed of economists rather than including sociologists, health experts, educators, and environment experts.

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The social enterpreneurs controversy

photo of Michel Bauwens

Michel Bauwens
29th October 2009


Cause Global reports on the charge of elitism against social enterprise funding and control.

Excerpt:

“There’s a growing debate in the social enterprise world, not only about who’s a social entrepreneur but about who’s being left out of the club.

True, the exceptions and misconceptions abound, but the debate settles around two main points — that unless you’re a Caucasian and unless you’re an MBA, it’s tougher to get support for your good work trying to start a social enterprise.

Is that fair? Consider the arguments. The first point being raised by some across the sector is that MBAs seem to be preferred by social ventures and the foundations willing to fund aspiring social entrepreneurs. Employers, the argument goes, also seem to prefer MBAs, but the truth is that not everyone who can make a difference or start a social enterprise can afford business school—nor think they should have to get an MBA in order to get funding to develop their ideas. “I have no MBA nor do I want one,” says Martin Montero, the founder of Austin Social Innovation Fund. Montero tweeted me the other day in response to one of my queries about a story in today’s Wall Street Journal Online that cites the surge of interest by business school students in “socially-responsible money-making.” The article also notes how business schools are being pushed to create a whole host of courses and study tracks to help MBA students sort out the best way to build companies that both make money and help to solve social problems. Montero and others, including a number of Justmeans community members who messaged me earlier this week, said the fuss over socially-minded MBAs tends to leave out a great deal of people who are not in business school but who already have been making a big difference in the sector. ” We most definitely need more non-MBA social entrepreneurs,” Montero wrote.

A second point I keep hearing is that the developing world is, more or less, being left out of the conversation. Justmeans.com community member Gerard Ww, in a comment responding to my introductory column as social enterprise editor of Justmeans, said that “no company, organization, or individuals (seems) willing to really get their hands truly dirty side-by-side with us (those people at the bottom of the pyramid) while trying to help the BoP!” Describing himself as one of the billions at the bottom of the pyramid, he said that “we are never included in the [potential] interventions; it’s always the so-called academics and ‘successful’ business persons who dictate terms and conditions. Too few of us will ever be helped by the continued exclusion, but who else knows the conditions [at the bottom of the pyramid] better” than the people who live there?”

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Eric Hunting on Defining Post-Industrial Design

photo of Michel Bauwens

Michel Bauwens
29th October 2009


Looking at the different Maker blogs, I could see that there was an emergent set of information standards forming ad hoc by a popularity-driven process of selection as well as limitations -chiefly in graphics as people generally can’t produce their own drawn illustrations so resort to photos and video. The people who first started publishing recipes for making things on sites like the Make blog and Instructibles had no preconceived notion of the format of presentation for those recipes. So what they have been creating to date is a mashup of metaphors and examples they remember from DIY/hobby books, TV shows like This Old House, cooking shows, and so on. And yet there’s an emergent consistency in these as people react to each presentation in terms of open popularity voting and critique and adapt their future presentations to that. But this process has no goals and people aren’t really put as much attention into the critical task of showcasing technique -disseminating knowledge- as they are in demoing their own designs. So I envisioned this community that made producing this kind of Maker knowledge and collecting it in a database -while making a living on its publishing in print and in the creation of kits- their vocation. The knowledge would all be open source, but publishing and kit-bashing would be for-profit, letting people make a living and providing a means to subsidize the free dissemination of the knowledge on-line and through outreach activity.

Eric Hunting meditates and strategizes on the way forward from here to there.

“I’ve been thinking more on this lately -particularly as I’ve recently been working on an article on characterizing/defining Post-Industrial design. This is a topic that seems very prone to spiral into abstraction -especially when the goal is as grandiose as gathering all industrial knowledge into a central repository of some sort. Perhaps we can ground the discussion a little by defining how we might represent any artifact in terms of a body of information. For the moment we’ll resign ourselves to a characterization for human use and leave the machine encoding to another level as we need to grasp this in human terms before we can seriously figure out how to work our machines into the knowledge loop.

Any manufactured artifact is -more or less- fully characterized by the following collection of information;

-Design

-annotated design images, digital models, physical models
-samples -in the form of stored examples, photographs
-detailed description
-cultural/historical cross-reference (see science historian James Burke)
-technical/performance specifications
-standardization parameters (technical specifications that are standardized across a collection of artifacts)
-design discussion record (for designs that are group or community projects) -designer/design community (contacts, forums, references, etc.)

-Production Recipe

-drawn plans -CAD, drafted, etc.
-materials and components catalog
-materials source guide
-cross-reference to materials production
-tool catalog (including software tools)
-cross-reference to tool designs
-step-by-step production process instructions
-technique cross-reference
-firmware (here defined as software embedded in or integral to the function of the artifact)

-Use Guide

-optional kit assembly instructions
-user feedback record
-repair guide
-materials and components catalog
-technique cross-reference for artifacts that are tools
-user group community

-Software Family (cross-reference index to software artifacts made to compliment the artifact)

-Post-Use Guide

-disassembly instructions
-disposal/recycling instructions
-recycling technique cross-reference
-upcycling technique cross-reference
-impact analysis record

-Artifact Instance

-package/kit/etc.

-Spime (borrowing the term from Bruce Sterling, here defined as the collective media and information network associated with any product and supporting its feedback channels, knowledge cross-references, interdependencies and ‘prosumer’ communities)

Commentary:

For each set of the above information you have variations and iterations. A variation of a design is an adaptation or modification of a design to suit customization/personalization or some variation in application. An iteration of a design is an improvement of the design. So we might represent the ‘lineage’ of an artifact as a tree where each trunk is a line of iteration and each branch a variation branching off into a line of iteration from a point in the parent line of iteration. In some cases lines of iteration split into competitive parallel branches. At other times divergent variant branches can converge to become future iterations of other variant branches or even the main design branch.

Not also that some of this information flows in time independent of the iteration. For instance, the user feedback records of an iteration grow as long as that iteration remains current, and form part of the reference information used to make subsequent iterations and form part of its ‘spime’.

All subcomponents and all processed materials can be characterized as artifacts, interfacing into the hierarchy of other artifacts through the components/materials catalogs. Even things we think of as ‘materials’ like lumber, plywood sheeting, steel sheet, plastic stock, etc. all have ‘designs’ that determine their form factor and have often been standardized. The A4 sheet of paper is a specific design of sheet paper. In some cases components can be specified to be cannibalized to serve as a material. (this is upcycling) In some cases iterative evolution of processed materials and components can force an iterative evolution in the artifacts they are used in.

Raw materials can also be characterized ‘like’ other artifacts with the exception that they have no design, just samples/examples, a range of specifications defining quality, and a range of natural sources. Their ‘recipes’ are about extraction, not fabrication. This is not exclusive to just stuff in the ground. Some raw materials -like lumber- are ‘grown’ and so employ technique in their extraction and management of quality. Basically, you can say that lumber production is a ‘mining’ technique that extracts carbon from the ground and air and turns it into wood. In the old fashioned manner its like strip mining. Fell timber harvesting and tree farming are the more renewable approaches that have different technique.

Now, let’s consider the characterization of a technique. A technique represents a body of knowledge for how to use a spectrum of tools to produce a spectrum of products. An individual technique belongs to a family of technique embodying a roughly common spectrum of fabrication or performance. In some cases there is no product, but rather performance. For instance, instructions for how to dance produce a performance but not a product -unless you’re an anthropologist and consider dancing primarily a courting technique. The problem we have here is generalization. There are large families of techniques using large families of tools and a large spectrum of possible products. And so to illustrate a technique we must use simple artifacts as models and reference other artifacts as examples. The technique is adapted according to the specifics of recipes for different artifacts. Ultimately, all artifacts that use a technique in their production back-reference to the description of the technique as a potential example. But not all examples of a technique represent good models of a technique to learn it from -which brings us to the other fly in our ointment; skill. A skill is a learned technique arrived at through practice/performance. Skill is the ultimate goal in the communication of a technique -at least from the human perspective. We have only a rudimentary notion today of how to characterize a skill in the machine sense other than to say that it represents a mechanism for the translation/interpretation of a generalized fabrication process to the design specifics of a particular artifact. I’ve dubbed this ‘Taylorization’. (after Frederick Winslow Taylor) and characterize it as the intermediate representation of a production process relative to the topology of a production system prior to ‘compilation’ into the control language of individual machines. Thus I characterize ‘machine skill’ as a system/network of ‘Taylor programs’. But let’s not get too deep into that dark jungle right now…

For now, let’s speculate on how a human characterization of technique might break down.

-Technique

-back-reference to family of technique

-description –cross-reference to science and engineering principles –cross-reference to integral technique –cultural cross-reference -tool catalog –cross-reference to tool artifacts -materials/components catalog –cross-reference materials characterizations
-illustration (images, models, performance/demonstration) –cross-reference to artifact examples -developer community –developer discourse record

-Model Process Recipes (many iterations)

-tool catalog
-materials catalog
-step by step demonstration –illustration/demonstration/media –cross-reference to artifact example recipes –cross-reference to integral techniques

-Impact Analysis

-waste product characterization
-waste handling instructions
-cross-reference to recycle techniques and upcycle artifacts

Now, there’s an open question here as to whether one characterizes fabrication families of technique by their predominate tools or the predominate materials. Neither choice is particularly good because there’s so much overlap. The best approach might be to build upon that categorization described by Neil Gershenfeld in characterizing the tools of the fab lab; additive, subtractive, molding/forming, synthesis/stochastic (as in chemistry), reprographic (including photographic and lithographic), and algorithmic. (ie. software) This is still not ideal -there is still much cross-over between these families- but this may be a good starting point.

Though they do evolve with their predominate tools and materials spectrums, techniques generally do not iterate, though whatever knowledgebase we use to manage their information will, constantly, as both the technique and our ways of illustrating/demonstrating/performing it evolve. Techniques do, however, generate variations in extremely great numbers as tools evolve, new tools spawning new technique with them. Techniques can also be nested, a given technique a possible composite of multiple other techniques. Easy to see how characterizing all this for autonomous machines is rather daunting.

So here we have an admittedly rough but relatively complete break-down of the types of information that make up the definitions of artifacts and techniques. So what do we do with it? On the face of it, things don’t look too complicated but, the way things work today, at each line-item the specific information blooms into clouds of diverse data, representation metaphors, and media forms. In order to realize the goal of collectivizing our civilization’s industrial knowledge we need to standardize on these things in some way to produce a common knowledgebase format that is at once easy to put in a digital form that’s easy to disseminate and easy for people to use, adapt, and translate to different languages. Once we have some workable and nominally restrictive standards, we can start figuring out how this can be converted into a machine form -adding a machine-knowledge level to this database.

This is what I intended to be the primary task of the ToolBook cooperative. Looking at the different Maker blogs, I could see that there was an emergent set of information standards forming ad hoc by a popularity-driven process of selection as well as limitations -chiefly in graphics as people generally can’t produce their own drawn illustrations so resort to photos and video. The people who first started publishing recipes for making things on sites like the Make blog and Instructibles had no preconceived notion of the format of presentation for those recipes. So what they have been creating to date is a mashup of metaphors and examples they remember from DIY/hobby books, TV shows like This Old House, cooking shows, and so on. And yet there’s an emergent consistency in these as people react to each presentation in terms of open popularity voting and critique and adapt their future presentations to that. But this process has no goals and people aren’t really put as much attention into the critical task of showcasing technique -disseminating knowledge- as they are in demoing their own designs. So I envisioned this community that made producing this kind of Maker knowledge and collecting it in a database -while making a living on its publishing in print and in the creation of kits- their vocation. The knowledge would all be open source, but publishing and kit-bashing would be for-profit, letting people make a living and providing a means to subsidize the free dissemination of the knowledge on-line and through outreach activity. Using the sort of breakdown I’ve described here and guided by the objective of a ‘brand identity’ for their published media and its management and distribution on-line, this community would deliberately and actively cultivate evolving standards of knowledge representation and organization as they cultivate this knowledgebase. Which, of course, brings us to the Vajra Maker incubator community concept -a definitive place with shared resources and a shared culture focused on this task like they were building a new open Alexandrian library of technology on the Internet -where the barbarians can’t burn it down this time around. This is a really big task and I think this might be what it takes to actually pull it off. Maybe it takes a kind of casual monastery.”

More Information:

Eric Hunting, via erichunting@gmail.com

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Posted in Open Design, P2P Manufacturing | 1 Comment »