How do we evaluate a virtual ethnography?

October 27th, 2009 - 

Richardson,L. (2000). Evaluating ethnography. Qualitative Inquiry, 6(2), 253-255

Ethnographies, it would seem, are tricky things to evaluate. The following is a list of five criteria found on Wikipedia, quoted from a Richardson paper from 2000:

Ethnographic methodology is not usually evaluated in terms of philosophical standpoint (such as positivism and emotionalism), ethnographies nonetheless need to be evaluated in some manner. While there is no consensus on evaluation standards, Richardson (2000, p. 254) [7] provides 5 criteria that ethnographers might find helpful. They include:

1. Substantive Contribution: “Does the piece contribute to our understanding of social-life?”
2. Aesthetic Merit: “Does this piece succeed aesthetically?”
3. Reflexivity: “How did the author come to write this text…Is there adequate self-awareness and self-exposure for the reader to make judgments about the point of view?”
4. Impact: “Does this affect me? Emotionally? Intellectually?” Does it move me?
5. Expresses a Reality: “Does it seem ‘true’—a credible account of a cultural, social, individual, or communal sense of the ‘real’?”

So, what do folks think? Are these good criteria  for evaluating our own ethnographies as we work on them?

Week 5 Summary

October 27th, 2009 - 

Week 5 has been the best so far for me. As I said in a mail to Jen and Sian earlier this week:

‘I studied Anthrpology for a year at Uni (having to drop it after year one to concentrate on other subjects) and I’ve always harboured fantasies about going back to it. In a way this course feels slightly like I have. Having a ball.’

In addition to snippets of the main readings from this block, my lifestream (notably my Tumblr feed, which becomes more and more useful by the day) for this week is a mish-mash of quotes, sketches, videos and random links all around the subject of ‘virtual enthnography’. Clifford Geertz and his ‘thick descriptions’ have really caught my attention.

Here are some that have really resonated for me and will feature as guiding principles as I set out to do my ethnography:

‘The concept of culture I espouse is essentially a semiotic one. Believing, with Max Weber, that man is an animal suspended in webs of significance he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning.’

Geertz, C. ‘Thick description: Toward an Interpretive Theory of Culture’ in ‘Anthropology in Theory’ eds. Moore & Sanders. Blackwell, Oxford, 2006.

And then Hine:

The point for the ethnographer is not to bring some external criterion for judging whether it is safe to believe what informants say, but rather to come to understand how it is that informants judge authenticity.

Hine, C (2000) The virtual objects of ethnography, chapter 3 of Virtual ethnography. London: Sage. pp41-66

But what about ethical issues?

Ethical concerns over netnography turn on early concerns about whether online forums are to be considered a private or a public site, and about what constitutes informed consent in cyberspace (see Paccagnella 1997). In a major departure from traditional methods, netnography uses cultural information that is not given specifically, and in confidence, to the researcher. The consumers who originally created the data do not necessarily intend or welcome its use in research representations. Netnography therefore offers specific guidelines regarding when to cite online posters and authors, how to cite them, what to consider in an ethical netnographic representation, when to ask permission, and when permission is not necessary (Kozinets 2002). As quoted on Wikipedia.

And finally, the notion which has struck me the most:

Clifford Geertz’s own fieldwork used elements of a phenomenological approach to fieldwork, tracing not just the doings of people, but the cultural elements themselves. For example, if within a group of people, winking was a communicative gesture, he sought to first determine what kinds of things a wink might mean (it might mean several things). Then, he sought to determine in what contexts winks were used, and whether, as one moved about a region, winks remained meaningful in the same way. In this way, cultural boundaries of communication could be explored, as opposed to using linguistic boundaries or notions about residence. Geertz, while still following something of a traditional ethnographic outline, moved outside that outline to talk about “webs” instead of “outlines” [15] of culture.  From Wikipedia.

I’ll return to this notion of ‘digital winks’ in another blog post, specifically trying to see how Hine’s observations about virtual ethnography might be compatible with Geertz’s ‘thick descriptions’.

Linkage

Finally, I also bookmarked a few blogs and papers that may be of interest to others.

Researching the Internet, by Dr. John Postill, Sheffield Hallam University.

Virtual Ethnography Course, University of Philipines

VKS Ethnography Blog

Ethnography.com

There’s more what that came from, in my Delicious feed.

Visual Artefact: The Map Is Not The Territory

October 16th, 2009 - 

My ‘visual atrtefact’, ‘The Map is not the territory’ can’t be embedded here (for reasons I can’t figure out) so I’ve posted this on my own blog which you can get to here.

I suggest that you take the ‘View Larger Map’ option so that you have space to explore all the embedded content.

Transliteracy Video Playlist

October 12th, 2009 - 
YouTube Preview Image

Transliteracy PART group, as mentioned in Thomas et al. Watch the full playlist here.

Week 3 Summary

October 9th, 2009 - 

References
Kress, G (2005) Gains and losses: new forms of texts, knowledge and learning. Computers and Composition. 22(1), 5-22.

Rose, Gillian (2007) Researching visual materials: towards a critical visual methodology, chapter 1 of Visual methodologies: an introduction to the interpretation of visual materials. London: Sage. pp.1-27.

I See What You Did There

I’ve already had a great big whinge about how I felt after reading Carpenter, so I’ll use this weekly summary to talk about two other readings and some of the ideas that sprang to mind as I worked through them.

Kress’ central assertion – that purely textual representations of meaning are more restrictive than visual representations – rings slightly hollow for me. I’m not contesting the notion that visual representations afford greater degrees of playfulness, multiple-meaning making and come loaded with opportunities, perhaps, for a more user-centered experience. Unquestionably, visual literacies can provide opportunities for engagement, meaning construction and dialogue which a purely textual representation may not have, but I can’t help feeling that Kress rather overstates the case, seemingly asserting that there is an inevitable shift towards a more visual means of communication in online environments.

Discussion forums, with their affordances of image and text posting might be a good example to look at. Several threads on a forum which I spend time on (which will remain nameless to protect the guilty) have purely visual threads. But they are not yet so common that they are becoming the dominant form of communication. Indeed, their novelty and stark difference to the standard textual conversations is what makes them so popular.

There are two long-running threads which I am thinking of here: one for animated gifs and the other for random, obscure, weird and amusing images. Whilst both are enormously popular they are largely so because they represent such a different form of conversation to normal threads – a more playful, less-obvious and fluid dialogue. No-one here is asking ‘do you see what I mean?’ or seeking clarification on their ‘view’ of things – it’s merely a game. An extended, asynchronous game of visual connect the joke gags.

This is not to say that other conversation threads do not include visual fabric – they do – but they are often posted as supplemental, illustrative and addendum-like ephemera, to add some humour to a point, provide a riposte to a previous response or act as illustration of a subject under discussion. I’m quite sure that should the forum suddenly be rendered incapable of hosting such images, the discussion would carry on just fine. This is, it would seem, a far cry from the ‘ocularcentralism’ which Rose talks about.

Even Better Than The Real Thing

Staying with Rose for a moment, I was intrigued by the discussion of the rise of ’simulacra’ in post-modern culture – the idea that it’s becoming increasingly more difficult to distinguish reality from virtual reality. I couldn’t help thinking of the somewhat salacious newspaper and television reports we regularly see, exposing the seedy sexual underbelly of spaces like Second Life and their new afordances for non-physcial infidelity.

Visual Representations

Some questions for myself:

Does a visual representation of meaning afford a wider spectrum of meanings for audience members than simple text?

Can a visual representation be truly visual? As Rose points out, even the most impenetrable of modern art pieces usually comes with a explanatory gallery label.

Facebook Survival

September 27th, 2009 - 

Hand, M (2008) Hardware to everywhere: narratives of promise and threat, chapter 1 of Making digital cultures: access, interactivity and authenticity. Aldershot: Ashgate. pp 15-42.

Hand’s ‘dystopian narrative’ seems be one where new technologies provide government and big corporations an increasing level of access to your life and data. What he didn’t mention is the other new digital battlefront: the boundaries between friends and family online.

‘Facebook, Twitter Revolutionizing How Parents Stalk Their College-Aged Kids’

YouTube Preview Image

‘Do you want to be my friend? Confirm or ignore?’

YouTube Preview Image

What is the Matrix? Cybernetics, Cyburbia and Cyberia

September 27th, 2009 - 

Hand, M (2008) Hardware to everywhere: narratives of promise and threat, chapter 1 of Making digital cultures: access, interactivity and authenticity. Aldershot: Ashgate. pp 15-42.

A classic example of what I think Hand identifies as the ‘dystopian narrative’:

YouTube Preview Image

I post this because I’ve been reading Douglas Rushkoff’s ‘Cyberia‘, from 1994 and James Harkin’s ‘Cyburbia‘, released this year. It’s impossible not to notice how similar the language of Rushkoff’s ‘Cyberia’ is to that of The Matrix movies, which came five years later.

Rushkoff pulls together a pallette of ideas, narratives and artefacts from early internet counter-culture, detailing a movement who wanted to use virtual reality, house music, video games and a shed load of psychadelics to hack ‘the matrix’ of reality, reshaping the world into something new. You can make up your own mind if they did it or not, but it’s a fascinating read: there’s more than a hint of the beginnings of what we now call social ‘media’. Rushkoff would later coin the phrase ‘screenager‘ and claim that ‘social media caused the credit crunch‘.

But whereas Rushkoff’s book is all breathless energy and enthusiasm, James Harkin’s 2009 book, ‘Cyburbia’, paints a picture of an altogether more paranoid, dislocated space. ‘Cyburbia’, as Harkin depicts it, is a world of twitching virtual windows, bitchy gossip, facebook politics and a thousand mundane distractions too trivial to mention. Its citizens, he seems to suggest, have become enslaved to Norbert Wiener’s ‘cybernetic loop’.

I have no idea who is more on the money, but it’s great to get two such contrasting lenses on the same subject.

Rushkoff is fond of quoting Alfred Korzybski’s observation that ‘the map is not the territory‘, but I wonder if we can’t tag two towns on the Map of the Internet [2009 edition]: Cyberia and Cyburbia. The former a small, but still lawless corner of the internet, and the latter a larger space, but a bland, 1950’s American, picket-fence town.

More

Douglas Rushkoff

James Harkin

Tales from Cyberia: Tape-decks, Pathe News and Damien Hirst’s Skull

September 21st, 2009 - 
British Pathe News

British Pathe News

Hand, M (2008) Hardware to everywhere: narratives of promise and threat, chapter 1 of Making digital cultures: access, interactivity and authenticity. Aldershot: Ashgate. pp 15-42.

Who is going to control the internet? Can it be controlled? Do we want it to be controlled?

Hand’s analysis of the differing ‘narratives’ on cyberculture seems to reveal two central themes – two lenses through which to view cyberspace. Lenses which, at first glance anyway, would seem to sit in stark opposition to each other. First that cyberspace will be a liberating space for society, removing barriers to communication, reducing the cost of creating value to zero and moving us away from rigid top-down control of governments. The other, a narrative that seems to be in almost bipolar opposition, is that the web is providing government and big corporations opportunities to mount assaults on our privacy and space which would have been previously unthinkable.  And I can see both sides.

A piece by Charlie Brooker in last week’s Guardian would seem to illustrate this quite well. Drawing together strands from a story about how “artist” Damien Hirst has gone all legal handbags with another artist (Cartrain, a 19-year old would-be Banksy) who had the temerity to use an image of Hirst’s much-discussed diamond skull piece in a montage, and how this relates to broader issues of copyright and owenership, Brooker then turns to comment on the increasingly hysterical legislation being mooted by the British government in response to file-sharing technologies. In short, the ‘three strikes and you’re out’ rule is back on the table after, we can assume, a ferocious round of  lobbying by the music industry. Brooker then says:

”In its heyday, the Radio 1 Sunday evening Top 40 countdown constituted the biggest file-sharing portal in British history, with millions of users hooked up simultaneously, mercilessly downloading content to their tape decks.’

And it was. I know this because I was one of those kids.

Old school

Did I know that I was breaking the law? No. I was completely unaware of issues of copyright and ownership. I was six for God’s sakes. All I knew was that there was a machine in my living room which enabled me to record songs off the radio so that I could listen to them again when I chose to. Not when or where the record company said I should, but where and when I chose.

In terms of simple affordances , the only difference between BBC’s Radio 1 Sunday Chart show combined with my Dad’s tape-deck and modern peer-to-peer file-sharing softwares, is the fact that the latter is explicitly in corporation’s faces. In public. Recording a track off of Radio 1 in 1985, a music executive had no way of knowing that such illegal activity was hapenning. Or even if he had known, he had no earthly way of doing anything about it.

It would seem that at the same time as new technologies have enabled people to share media and enabled data to be ’set free’, the same technologies have enabled corporations to gain a window into a social habit which has gone on for decades. And to try to do something about it. You might be forgiven for thinking that perhaps the solution would be for them to go where the kids are and start working on online services that deliver quality, value-for-money products in a manner in keeping with the times, but no, you’d be mistaken.  Law-suits, apparently,  are the way to go.

Time for a little bit of history.

Older school

My father (80 years young this year) recently told me stories of how during the early 1950’s he and his friends would gather at each other’s houses to play vinyl records and share music. Was this ‘filesharing’? Did it constitute illegal activity? Were they breaking the law?

Similarly, my father also told me a tale (just this weekend gone) which caught my attention: during the Second World War, Ireland (my home) was officially ‘neutral’, meaning it had no strategic allegiance with either Allied or Axis powers. This led to some fairly weird behaviour from the Irish state. One of their more peculiar notions was to place a ban on the broadcast  and showing of all war footage – so those wonderful old Pathe New reels which British audiences crowded into cinemas to watch, were not shown in the Republic of Ireland.

But, my father told me conspiratorially, the word on the street was that should you know the right person in Dublin, access could be got to small, select private screenings of war footage which were held on the quiet in backstreet Dublin cinemas.  Due to the bootleg nature of the footage,  it was not the sanitised, ‘good war’ morale-boosting footage which London audiences saw. Instead it was raw, hideously violent rushes shot on European battlefields which showed the true carnage of battle.

So, did the censorship rules implemented by the Irish government (to stop ‘filesharing’ of contraband materials) actually facilitate a small number of Irish citizens actually being better informed about the realities of what combat troops were facing than the folks over in London? Perhaps.

I couldn’t help but think that, occasionally, the invasion of corporatism into technologies often results in unforseen consequences – cultural and social changes that can’t be predicted. And can’t be controlled. That the battle for control of new technologies and the frequently absurd squabble over increasingly complicated copyright issues can lead to cracks in the spaces betewen the desires of end users and the corporations trying to protect their wares. I’m thinking this could be an interesting theme to track.

Note: it’s interesting perhaps that the British Pathe News reels site which I linked to above plays a vast archive of fantastic footage, but doesn’t allow for embedding. They’re not still worried about reproduction rights are they?

References

[1] Hand, M (2008) ‘Hardware to everywhere: narratives of promise and threat’, chapter 1 of Making digital cultures: access, interactivity and authenticity. Aldershot: Ashgate. pp 15-42.