Si las DH nacieron con el objetivo de guiar la transformación digital de los sabereshumanísticos, es evidente que no podemos ignorar la geopolítica de los sistemas decomunicación global ni la organización neocolonial de las multinacionales tecnológicas

Y cada vez que pretendemos asegurar y conservar la expresión “diversidad” algo, alguien senos escapa; algo, alguien, huye de las certezas; algo, alguien se resiste a ser conceptualizado,se resiste a ser transformado en una temática escolar, banalizada, simplificada.2

l abuso del término diversidad como desigualdad

: no se trata sino deun modo de etiquetamiento algo más políticamente correcto con relación al término que leprecede y al cual parece sustituir; nada hay de ingenuo en esa operación: sabemos que cuandoesas palabras están allí para funcionar apenas como eufemismos es para que nada cambie,para que nada pueda ser cuestionado

reconocer sus experienciascomo una forma de experticia

inciso “a” del artículo 13° del Convenio sobre la DiversidadBiológica

Este es un sector que junto a lasnuevas tecnologías puede crecer a buen ritmo, por lo que el potencial que tenemosen el país de articular la cuarta revolución industrial con nuestra cultura, nuestrosestilos de vida e identidad, es de igual magnitud gracias a la diversidad de nuestrosterritorios.

The American Library Association (ALA), along with seven other professional organizations, released a joint statement on June 17 promising to uphold the standards of equity, diversity, and inclusion (EDI).

80%Percentage of 2014–2015 MLIS graduates who were women.

A Resolution in Support of Civil Rights Protections for People of Diverse Gender Identities

Dar la espalda a la identidad [como lo señala Mouffe: universal impuesta] y escoger como su objetivo estimular la variedad y diversidad de formas culturales: la biblioteca debe ser el espejo más limpio y exacto de la riqueza y diversidad del mundo [...] son los usuarios los que deben definir su propia aventura, formar su propio mapa de búsqueda de experimentación” (párr. 48).

La propuesta no es un llamado por una nueva hegemonía sino por el fin de la hegemonía de cualquier sistema para abandonar los universales de la modernidad y entrar en el pluriverso de la interculturalidad como una manera de construir relaciones más simétricas entre las culturas.

Itistritetosay,butbeinganAmericancitizeninNewYorkisdifferentfrombeinganIraniancitizeninTehranandnotequivalentregardlessofhumanrightsconventions.Second,theboundariesofwhatissayableanddoableandthustheperformativityofbeingcitizensareradicallydifferentin,say,TunisandMadrid.Finally,theimaginaryforceofactingasacitizeninAthenshasaradicallydifferenthistorythanithas,say,inIstanbul.ThesecomplexitiesanddifferentiationscometomakeahugedifferenceinhowcitizensubjectsuptakecertainpossibilitiesandactandorganizethemselvesthroughtheInternet.

Maker culture has been criticized for simply being a de-politicized version of hacker culture, naively unable to reconcile its own promises of a revolution (Morozov, 2014). While maker culture's connection with socio-economic change and hacker culture at larger is debatable, it seems more certain it comes with an attendant set of nested practices and attitudes. Lindtner and Li (2012) describe maker culture as ''technological and social practices of creative play, peer production, a commitment to open source principles, and a curiosity about the inner workings of technology" (p. 18). Chris Anderson (2012) claims that the maker movement has three characteristics: the use of digital tools for creating products, cultural norms of collaboration, and design file standards (p. 21 ). Hughes (2012) notes maker culture's emphasis on being open-source and posited that it ''ties together physical manufacturing skills with the higher end technical skills of hardware construction and software programming" (p. 3884).

Depending on when you happened to drop by, you might conclude that it was a raucous party spot, infosec operations center, or hat manufacturer. The LOpht did not host a single group or set of activities. Rather, it served multiple purposes for the hacker community. The permanence of HMSs similarly serves as a magnet to attract interested members, enabling and constraining the wide variety of activities that occur therein.

Innovation always occurs against a larger social and cultural backdrop because "all participants [in collective design] bring gendered, racial, and class-based assumptions to the designing process" (p. 37). Diversity in collective design may helpindividuals imagine better together, as we all bring different assumptions about technology.

Critiquing such claims as sensationalist, recent work identifies a problem of demarcation by which people control access to technical agency and who counts as innovative (Irani, 2015; Lindtner, 2015), illuminating differ-ent and multiple hacking histories. Gabriella Coleman (2011), for example, compares the protest movement Anonymous and the whistle-blowing project WikiLeaks to clarify the varying political sensibilities and practices from which hacking develops

Unlike that of other hacker-spaces, members’ focus was not primarily hobbyist engineers. They built HackerMoms to serve mothers. Although as hobbyist engineers, writers, illustrators and artists these moth-ers could ostensibly join any other “traditional” hackerspace, members of HackerMoms claimed those sites became unaffordable or unmanageable without opportunities for childcare. The HackerMoms environment promised not only childcare but also a safer space to breastfeed and express milk, a sliding scale for membership dues, and access to a community of restless and curious moms.

In conclusion, these articles highlight elements of a broader story of increasing democ-ratization of hacking and making. This plurality will likely continue to grow and confront global, structural, and technological challenges worldwide.

We have framed the theme of this issue as “The Democratization of Hacking and Making” to draw attention to the relationships between action, knowledge, and power. Particularly, hacking and making are about how practices of creation and transforma-tion generate knowledge and influence institutions. These acts concentrate and distrib-ute power through publics and counterpublics. Yet, the very mutability of hacker and maker relations makes them a challenge to identify and research. Hacking and making collectives have proven capable of constituting and reconstituting themselves in physi-cal and virtual spaces. They integrate across infrastructures, collaborative systems, socio-economic divides, and international boundaries.