subtle knowledge constructs, modeling languages, elicitation, and validation processes

human-centered aspects that predominate in community informatics, like ethics, legitimacy, empowerment, and socio-technical design

Creating a community network ontology is therefore about much more than just knowledge representation. It also requires us to think about how this conceptual knowledge model affects real-world knowledge creation and application processes, in our case concerning participatory community network mapping. Its participatory nature means that we need to think hard about how to explicitly involve the community in the construction, evolution, and use of the ontology.

Ontologies are inseparable from the communities in which they are being created and used [25].

One complicating issue when trying to make sense across multiple communities is that not only do different communities have different cultures and practices, but also different epistemologies: different languages to describe their community and the soci(et)al context it operates in, with often different meanings attached to the terminologies used.

an ongoing, complex process of aligning resources, practices, and initiatives of multiple communities [20].

how to make sense across their boundaries in order to explore and expand their common ground? How can they do so to scale up their collaboration for collective impact?

As we saw, communities have traditionally been defined as striving towards the mutual benefit of their own members.

When opening up the definition of community in terms of community networks, with their broader, overlapping contexts, what is that mutual benefit? Of course, the communities making up the network focus on their own purposes, interests, and needs first. Still, through their intersecting socio-technical contexts, those purposes, interests, and needs partially connect the communities. This means that larger, overarching, common good constructs may become focal points of interest around which inter-communal joint purposes, interests, and needs can emerge, be more explicitly defined, linked more closely, and strengthened.

socio-technical

Still, what does it mean to become such a federation? What does it mean to connect communities into federated networks that can achieve impact on wicked problems? Graham sees the distributed governance structures and processes of community networks as scaling fractally, society being a fractal composite of communities. Communities, in his view, are complex adaptive systems, adjusting situational individual responses to emergent experiences, such that the system stays in balance with the context that defines it.

federation of locals

scaling fractally

relational epistemology

community norms, values, goals, and ethics

Such scaled-up communication and collaboration processes would also require meta-design principles to collaboratively construct the required design rationale, media and environments [23].

time-centric, topic-centric, question-centric, debate-centric, and argument centric deliberation technologies

Etzioni astutely observed that all communities have a serious defect: they exclude. To prevent communities from over-excluding, they should be able to maintain some limitations on membership, yet at the same time greatly restrict the criteria that communities may use to enforce such exclusivity. He therefore proposed the idea of “megalogues”: society-wide dialogues that link many community dialogues into one, often nation-wide conversation [7].

Such boundary objects play a brokering role involving translation, coordination, and alignment among the perspectives of different communities coming together in a kind of meta-community [26], which is the case in our fractalized community networks.

boundary objects

The CommunitySensor community network ontology can be positioned somewhere in the middle of this spectrum: community network representatives are totally free to come up with their own terms for element and connection types in their own ontologies. However, these terms are organized in a deep structure with community-specific element and connection types being classified by higher-order element and connection type (sub)categories described in the CommunitySensor community network conceptual model.

This is in line with systems practice, which defines purpose in terms of longer term and more abstract aspirational states—“guiding stars”—and shorter term, more concrete desired outcomes—“near stars” (https://docs.kumu.io/content/Workbook-012617.pdf). We have come across two main sub-categories of purpose elements: ‘Themes’ and ‘Topics’ (guiding stars) and ‘Goals’ and ‘Plans’ (near stars).

“networked societies” rather than “information societies”

online deliberation, sensemaking, argumentation and discussion-mapping, community ideation and idea management systems, collective decision making, group memory, participatory sensor networks, early warning systems, collective awareness, and crowdsourcing

Community informatics (CI) is the application of information and communications technology (ICT) to enable and empower community processes [11].

Communities are groups of people sharing social ties and interactions for mutual benefit—which can be a shared purpose, interest, or need—in a common space [8,9,10].

This line of thinking has been solidified in the Community Informatics Declaration, which states that a just and equitable Internet provides recognition that the local is a fundamental building block of all information and communications and the “global” is a “federation of locals” [14]

CI4CG

CI

ICT

9781503615045

DOI 10.21627/2020fa

A Story Begun Wislawa Szymborska The world's never ready For the birth of a child. Our ships are still not back from Windland. Ahead of us lies the Saint Gothard pass. We must outwit the guards on the desert of Thor, Fight through the sewers to Warsaw's centre, Win an audience with King Harald, And wait for the fall of Minister Fouche. Only in Acapulco Can we begin again. Our supplies are exhausted, Of matches, engine spares, reasons, and water. We have neither trucks, nor the blessing of the Mings. With this thin horse we'll never bribe the sheriff. There's no news of the Tartars' captives. We've no warm cave for winter, Or anyone who speaks Harari. We don't know who to trust in Nineveh, What the Cardinal will demand, Or whose names lie in Beria's files. They say Charles the Hammer will strike at dawn. So we must appease Cheops, Volunteer - of our own free will, Change our faith, Pretend we're friends of the Doge And that nothing links us with the Kwabe tribe. It's time to light the fire, Send a message to grandma in Zabierzow. And take down the tents. May the birth be easy, And the child grow strong. Let him take what happiness he can, Leap the abysses, Have strength to endure, And think far ahead. But not so far, As to see the future. From that one gift, O heavenly powers, Spare him.

An atlas can connect space and time in new ways. An atlas can articulate the coalescence and collision of local and global trajectories, described by the late Doreen Massey as ‘throwntogetherness’. Massey describes how different elements and trajectories – human, more-than-human, social, cultural and political – come together to define a here and now. In this understanding, space is not limited to specific areas or points on a map, instead it is produced by the encounter of multiple local and global trajectories which have also a temporal dimension.

Maps and atlases are not only visual tools, they are epistemologies. They can help us pay attention to the world using all our senses in order reorientate, navigate and take action as political bodies in an ecological crisis.

978-1-4780-1076-0

978-3-320-02382-9

Infrastructure

peer-to-peer architecture

federation

self-governance

civic intelligence

https://doi.org/10.1080/1369118X.2016.1234635

The authors propose a feminist ethics of care approach to CTCs in order to address the gendered power dynamics that often define and shape existing infomediary practices, distribute care work, and make existing care work visible.

Building upon Sweeney and Rhinesmith’s approach, and bringing the conceptualizations of care [14,33,34], I propose the following framework:I define social practices as the acts of care performed by individuals and afforded by CTCs in order to promote self and community needs;Based on this study’s ethnography, I categorize social practices into three groups:Care work: the invisible work performed by the infomediaries, or any CTC worker, as described by Sweeney and Rhinesmith;Peer-to-peer care: individuals (CTC users) collaborating with each other so they can inform, take decisions, and strive towards their individual needs; andCommunity care: individuals (CTC users and infomediaries) acting collaboratively or individually in order to promote community wellbeing.It is important to emphasize that social practices also include other social acts that are not necessarily “care”, but given the interactions observed in the CTCs in the favelas, I chose an explicit care-focused lens as the basis of this framework in order to breakdown the social practices in a way that could help make a case for the importance of the CTCs beyond their ICT-focused roles.

lens

https://doi.org/10.3390/info9050113

We propose a venture into an existential opportunity for establishing a world ‘good enough’ for humans to live in. Defining an existential opportunity as the converse of an existential risk—that is, a development that promises to dramatically improve the future of humanity—we argue that one such opportunity is available and should be explored now. The opportunity resides in the moment of transition of the Internet—from mediating information to mediating distributed direct governance in the sense of self-organization. The Internet of tomorrow will mediate the execution of contracts, transactions, public interventions and all other change-establishing events more reliably and more synergistically than any other technology or institution. It will become a distributed, synthetically intelligent agent in itself. This transition must not be just observed, or exploited instrumentally: it must be ventured into and seized on behalf of entire humanity. We envision a configuration of three kinds of cognitive system—the human mind, social systems and the emerging synthetic intelligence—serving to augment the autonomy of the first from the ‘programming’ imposed by the second. Our proposition is grounded in a detailed analysis of the manner in which the socio-econo-political system has evolved into a powerful control mechanism that subsumes human minds, steers their will and automates their thinking. We see the venture into the existential opportunity described here as aiming at the global dissolution of the core reason of that programming’s effectiveness—the critical dependence of the continuity of human lives on the coherence of the socially constructed personas they ‘wear.’ Thus, we oppose the popular prediction of the upcoming, ‘dreadful AI takeover’ with a call for action: instead of worrying that Artificial Intelligence will soon come to dominate and govern the human world, let us think of how it could help the human being to finally be able to do it.

"Human nature is not a machine to be built after a model, and set to do exactly the work prescribed for it, but a tree which requires to grow and develop itself on all sides, according to the tendency of the inward forces which make it a living thing. Such are the differences among human beings in their sources of pleasure, their susceptibilities of pain, and the operation on them of different physical and moral agencies, that unless there is a corresponding diversity in their modes of life, they neither obtain their fair share of happiness, nor grow up to the mental, moral, and aesthetic stature of which their nature is capable." John Stuart Mill, On Liberty (1859)

9780300125771

You will own nothing ... and be happy about it

978-0-8223-3076-9

978-0-8223-3088-2

… denn wer die Dinge von ihrem möglichen Mißbrauch her definiert, wird kaum noch in Frieden leben können. Weil sich dann jedes Bettlaken zur Schlinge dreht, und ein Fenster etwas wird, aus dem man nicht sieht, sondern stürzt.Hermann Kant in »Neue Deutsche Literatur«, Heft 10/1977

ISBN

9781474404174

"This is a bad watch."[13] John Searle points out, from the statement "Jones promised to pay Smith five dollars," it logically follows that "Jones ought to pay Smith five dollars." The act of promising by definition places the promiser under obligation.[14]

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tools

A friend of mine recently took his teenage daughter on vacation to San Francisco, where he'd once lived but she'd never been. As they drove to the tourist mecca of Fisherman's Wharf, he made a few detours, taking in some of the old sights to brighten his fading memories. Every time he departed from the route Google Maps offered, though, he noticed that his daughter grew anxious. He pondered her reactions and realized then that when they were driving in a strange place, she normally saw her parents dutifully following the directions offered up by the app. Disobeying it in what were to her unfamiliar surroundings clearly made her uncomfortable.

978-1735286501

la cartographie radicale veut désacraliser le territoire et ses frontières pour  pointer les mouvements et les soubresauts qui agitent les populations peuplant ces territoires. Il ne s’agit pas d’évacuer totalement le substrat du territoire (car dans ce cas, ce n’est plus de la cartographie selon moi mais de l’infographie) mais de montrer que les processus se « moquent » souvent des frontières.

978-3-631-53579-0

Denn die weibliche Temporalität fließt nicht nach einem Plan, sondern wiederholt sich ziellos.

More than that, if Hayek is right about a particular level of complexity being unable to understand its own or a higher level of complexity, it would be impossible to understand the nature of sociotemporality in the first place.

9781400830848

The Internet, to dateboth a repository of information that could be useful for acting in the worldand an instrument of fantasy escape, has expanded potentiality. We do not yetknow to what end.

Our awareness of time may be a function of alanguage ability that developed to facilitate adaptation to a directionless butconstantly changing environment, or it may be a function of awareness ofa basic directional force in the universe preexisting the human brain.

What the Internet has done to date is expand the potentiality formore widespread, instantaneous awareness of activity and consequences on aglobal scale. This means that verifiability need not be personal—so long asreliable information can be retrieved from information systems. But havingretrieved the information or having it instantaneously available does not meanthat we have the capacity to act upon it.

While it is clear that technologies of communication change societiesand permit different forms of human organization, it is not clear that theychange the basic human thought processes embedded in language. The humanbrain does adapt differently to different technologies (recall the differences inbrain wiring between readers of ideograms and of phonetic alphabets), butthe evidence to date indicates the human brain adapts in order to translateinformation into language, so as to exchange information and permit concertedaction with others with whom we communicate. This concerted action is nolonger, as at the dawn of language, action undertaken by people in close contactbut rather is activity undertaken because of reliance upon expectations storedin individual and social memory.

Und es stellt sich die Frage, ob der eigene, subjektiv als sinnvoll empfundene Umgang mit der Zeit sich gegen die Macht einer immer noch weiter vorangetriebenen Beschleunigung und Zeitdisziplinierung behaupten kann.

„Es gibt keine primitive Intuition der Gleichzeitigkeit.“

PlanungstypenBearbeiten In der Chronopsychologie wird unterschieden zwischen Through-timern und In-timern, die es in einem Verhältnis von 50:3 geben soll. Es sind zwei verschiedene Planungstypen in der Wahrnehmung des Zeitverlaufs bekannt: Through-timer planen ihren Tages- und Wochenablauf termingerecht, halten sich an festgelegte Zeiten und überblicken größere Zeitspannen. In-timer dagegen sehen vor allem den jeweiligen Moment und leben im Augenblick. Deshalb kann es zu Schwierigkeiten mit ihrer Pünktlichkeit kommen.

So müssen optische Eindrücke 20 bis 30 Millisekunden auseinander liegen, um zeitlich getrennt zu werden, während für akustische Wahrnehmungen bereits drei Millisekunden ausreichen.

Gemeinschaftliche Arbeit, Koordination, Organisation sind ohne Berücksichtigung des Zeitaspekts nicht möglich.

Weis, Kurt (Hrsg.): Was ist Zeit? . München 1995, S. 53–80

Hermann Lübbe: Schrumpft die Zeit? Zivilisationsdynamik und Zeitumgangsmoral: Verkürzter Aufenthalt in der Gegenwart In: Weis, Kurt (Hrsg.): Was ist Zeit? . München 1995, S. 53–80.

Soziale Zeit ist vor allem an Arbeitsrhythmen gekoppelt.

"Linearisierte und homogenisierte Zeit wird vom Menschen bewußt geplant und verplant und kann damit -...- der unmittelbaren Verfügung anderer entzogen werden. Hier wird Zeit selbst zum interessengesteuerten Machtfaktor – Zeit wird unmittelbar zum Herrschaftsinstrument."

Rainer Zoll (Hrsg.): Zerstörung und Wiederaneignung von Zeit, Frankfurt am Main 1988

Wendorff, Rudolf (Hrsg.): Im Netz der Zeit. Menschliches Zeiterleben interdisziplinär. Stuttgart 1989

"Das Wort „Zeit“, ..., ist ein Symbol für eine Beziehung, die eine Menschengruppe, also eine Gruppe von Lebewesen mit der biologischen Fähigkeit zur Erinnerung und zur Synthese, zwischen zwei oder mehreren Geschehensabläufen herstellt, von denen sie einen als Bezugsrahmen oder Maßstab für den oder die anderen standardisiert."

"Drei Dinge sind es, die uns hindern, so daß wir das ewige Wort nicht hören. Das erste ist die Körperlichkeit, das zweite Vielheit, das dritte ist die Zeitlichkeit. Wäre der Mensch über diese drei Dinge hinausgeschritten, so wohnte er in der Ewigkeit und wohnte im Geiste und wohnte in der Einheit und in der Wüste, und dort würde er das ewige Wort hören."

Digitale Selbstverteidigung

Die Bilder des Digitalen haben keine Referenz auf die Materialität des Digitalen. Ausgehend von dieser These diskutiert Francis Hunger, warum die Bilder der Digitalisierung, vor allem Bilder davon sind, was Menschen sich darunter vorstellen, aber nicht davon, was sich aus einer Materialität des Digitalen ergibt.An historischen Beispielen zeigt der Künstler und Medientheoretiker Francis Hunger auf, was eine Materialität des Digitalen überhaupt bedeuten kann. Damit wird auch der Begriff der Digitalisierung klarer. Er spricht über drei wesentliche Konzepte: 1. Daten, 2. In-Formationsmodell 3. Algorithmus.Indem zu oft vom ›Algorithmus‹ gesprochen wird, bleibt der Blick darauf verstellt, wo ein Punkt politischer Intervention anzusetzen ist. Der Referent fokussiert auf das Informationsmodell, also die Entscheidung darüber, wie Realität im Computer modelliert wird.

Optimism is an occupational hazard of programming: feedback is the treament.

Work when you’re fresh; stop when you’re tired.

At some point software design becomes less about what and more about when.

The resilience of any such ecosystem is equal to it's diversity + interconnectedness.

978-0201485417

Who We AreWhat We DoWho Pays For This

978-3-551-72349-9

978-3-551-72348-2

978-3-551-72347-5

978-3-328-60133-3

978-3-328-60178-4

9783110700442

978-1-914568-05-3

978-1-914568-06-0

Furthermore, we prove that a maximally coherent network with constant interaction strengths will always be linearly stable. We also propose a simple model that, by correctly capturing the trophic coherence of food webs, accurately reproduces their stability and other basic structural features. Most remarkably, our model shows that stability can increase with size and complexity. This suggests a key to May’s paradox, and a range of opportunities and concerns for biodiversity conservation.

A simple model we propose to capture this feature shows that networks can, in fact, become more stable with size and complexity, suggesting a possible solution to the paradox.

Here we show that food webs (networks describing who eats whom in an ecosystem) exhibit a property we call trophic coherence, a measure of how neatly the species fall into distinct levels.

Principle #3: Intentionality is satisfying. Digital minimalists derive significant satisfaction from their general commitment to being more intentional about how they engage with new technologies. This source of satisfaction is independent of the specific decisions they make and is one of the biggest reasons that minimalism tends to be immensely meaningful to its practitioners.

Principle #2: Optimization is important. Digital minimalists believe that deciding a particular technology supports something they value is only the first step. To truly extract its full potential benefit, it’s necessary to think carefully about how they’ll use the technology.

Principle #1: Clutter is costly. Digital minimalists recognize that cluttering their time and attention with too many devices, apps, and services creates an overall negative cost that can swamp the small benefits that each individual item provides in isolation.

Digital Minimalism: A philosophy of technology use in which you focus your online time on a small number of carefully selected and optimized activities that strongly support things you value, and then happily miss out on everything else.‍

Intention trumps convenience

Intentionality is satisfying

Optimization is important

Clutter is costly