NYT article on the at-risk lifestyles of high-speed, high-stress, high-adrenalin lifestyles of pro-bloggers chasing new improved on-line newstories 24/7.

Thanks to twitter and Steve Rubel’s lifestream for bringing this article to my attention.

“digg.com blurb: “Some professional bloggers complain of physical and emotional strain created by an Internet economy that demands a constant stream of news and comment.”

read more | digg story

This reminded me of an article by Kate Argyle (1996) in Rob Shields useful anthology entitled Cultures of the Internet. Argyle’s account of what happens when a member of a virtual community dies challenged notions of that Internet communities were blasé and that the Internet itself fostered  a culture of distance and indifference. See http://www.socresonline.org.uk/1/3/van_loon.html

Webliography and bibliography

Argyle, Kate. 1996. “Death on the Internet.” in Shields, Rob. 1996. Cultures of the Internet: Virtual Spaces, Real Histories, Living Bodies. Chapter 8. London: Sage. ISBN 0 8039 7519 8

Aquarium Gaze

November 4, 2006

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This layered Adobe Photoshop image was inspired by a paragraph in Michael Ignatieff’s book entitled Human Rights as Politics and Idolatry. This was the book preferred by the adult students in the Human Rights course I taught at Nunavut Arctic College, Iqaluit, NU in 2002-3. Aquarium Gaze

“Here was a scientist, trained in the traditions of European rational inquiry, turning a meeting between two human beings into an encounter between different species. Progress may be a contested concept, but we make progress to the degree that we act upon the moral intuition that Dr. Pannwitz was wrong: our species is one, and each of the individuals who compose it is entitled to equal moral consideration. Human rights is the language that systematically embodies this intuition, and to the degree that this intuition gains influence over the conduct of individuals and states, we can say that are making moral progress.[…] Human rights was a response to Dr. Pannwitz, to the discovery of the abomination that could occur when the Westphalian state was accorded unlimited sovereignity, when citizens of that state lacked normative grounds to disobey legal but immoral orders. The Universal Declaration of Human Rights represented a return by the European tradition to its natural law heritage, a return intended to restore agency, to give individuals the civic courage to stand up when the state ordered them to do wrong.”(Ignatieff 2001)

My emerging folksonomy:

This linear page entitled Memory Work will be a site of collecting and sharing focused research on the urgently needed on the concept of memory work. This concept was developed by Ricoeur, Derrida, Cixous, Nora. It is urgently need in a postnational, post-WW II, post-apartheid, post-RCAP world where citizens move closer to reconciliation, towards forgiveness or apologies, while revisiting distorted histories with an attitude of mutual respect for Self and the Other-I.

Space invasion with fireplace and PC (1998-1999)

Space invasion with fireplace and PC (1998-1999),
originally uploaded by ocean.flynn.

I began making my first web pages when Dave and I lived here on Lac Gauvreau, Chemin de la Baie Ste. Anne, Ste Cécile de Masham, Québec. I had already taken my first contemporary social theory courses with Rob Shields. From that time onwards he has been a valued mentor for my grad studies. I was working on the year long PhD seminar course with Professor Wallot at the University of Ottawa. This Canadian Studies PhD was a life-transforming experience. It was education as its best. The institution provided everything a grad student could need including access to a super coach and computer lab. As always Dave and I were squeezing as much as we could with bare bones technology. I was using our first digital camera and this flat bed scanner. My son Dan, who was studying at the Cite collegiale in Ottawa, taught me just enough .html coding so I wouldn’t make too much of a mess for him to clean up. He was a bit of a purist.

This acrylic painting was painted over the Christmas holidays in 1998-1999. I had already painted the tree outside our cabin by Lake Gauvreau. The next day the branches were so burdened with snow I had to repaint them entirely. I decided to let them invade the inner space of the cottage since their presence was so insistent.

The painting is 30″ x 22.5″ on Arches paper.

It was shown in March 1999 at an exhibition on Bank Street in Ottawa, ON and again in a gallery on Great George Street , Charlottetown, Prince Edward Island in the summer of 1999.

Space invasion with fireplace and PC was one of the first images on my Carleton University home page and on the collaborative, innovative virtual space called artengine. It is one of my favourite images and after our chaotic move out west I really don’t know where the actual physical painting is or the great high resolution digital images the professional photographer took of my work in May-June? of 1999.

One of the challenges for me is to find the kinds of sites that provide me with ideas I can build upon. For example, currently I am unable to simply use a search engine to find useful information on the concept of memory work. I have kept track of this concept over the years using my EndNote bibliographic database. My sister Sharon introduced me to EndNote c. 1992?, an authoring software for creating digital databases with a powerful cross-referencing ability. Thousands of useful entries later and numerous upgrades later I continue to thank you Sharon.

 

Black Pupil as Mirror the </p> <p>Other-Eye

I used AdobePhotoshop to digitally insert my own image onto the reflective surface of Leonie’s eyes. Black Pupil as Mirror: the Other-Eye (2004) is from my Flickr album.

I am using the free tools of cyberspace to tag, geotag, reference and categorize in an attempt to find myself by mapping where I have been and maybe contributing to an emerging organic taxonomy in the process. I am fortunate enough to have a monitor, a mouse and access to metablogging.

Before I went on leave from my studies, I was investigating the work of artists, political philosophers, theorists, anthropologists who had taken the ethical turn. There was already a call for a sociological imagination from a postnational point of view. The more I read the more it seemed public policy analysts, journalists, artists, rights workers, cultural workers, anyone involved in teaching, learning and research … could benefit from at least engaging — if only to disagree — with the arguments put forth. But these thinkers are part of the slow world. It takes time to read with a high tolerance for ambiguity. Most of these writers need to be read as we read hypertext. For someone already aware of their references their is no need to click on the hotword. For most of us we need to follow the links through a virtual labyrinth. It’s a way of reading that is in that liminal space between browsing and searching. I often felt like a detective looking for clues. It wasn’t enough for me to finally reach some heightened understanding of an argument or concept. I wanted it to be traceable so I could follow my own paths back and help someone else see the strength, utility and/or elegance of a thought. Or even to help me find it again so I could appreciate it anew. I had the advantage of a lifelong connection to the visual arts. I could picture the ideas. I am so grateful that there are these tools now that allow us to create these shareable mind maps. Rob Shields had suggested I introduce students in my Off-Campus Aboriginal Program to the concept of dialogism. Dialogism is more respectful of the other and therefore offers the potential for a more ethical relationship between Self and the Other. Bakhtin described this as the relationship between Self and the Other-I. I have played with that idea visually by using reflections, people mirrored in the eyes of others. Leonie’s eyes are particular good for this because they are so dark and reflective.

However, as discussed in chapter four above, Bakhtin’s Hermeneutik is of a distinctive character. Whilst he acknowledges the embeddedness of ‘Being’ or Dasein in tradition and in history, he does not shy away from the Marxian conclusion that modern society is riven with antagonistic material interests and that, accordingly, language can be seen as a medium of dissimulation and domination as much as a conduit of interpersonal communication and self-understanding. In drawing such a conclusion, Bakhtin sides with Habermas against Gadamer on this issue; yet, with certain provisos, he refuses the former’s recourse to a nomothetic or generalizing social science to justify the conduct of critique. In this he subscribes to Goethe’s famous dictum that ‘theory is grey but life is green’. To justify his particular interpretive stance, Bakhtin appeals to distinct ethical or moral standards which owe much to the tradition of German idealism (especially Kant) and as Clarke and Holquist point out, to certain theological/ religious idioms (such as Russian orthodoxy and the Jewish dialogical tradition of Buber, Levinas and others)” (Gardiner 1992:192).