On November 30 and December 1 the conference “MetaMeets 2012. The Art of Creation : Virtuality meets Reality” takes place (‘s-Hertogenbosch,The Netherlands).
MetaMeets is a seminar/meeting about virtual worlds, augmented reality and 3D internet, this year’s topic will be The Art of Creation : Virtuality meets Reality.
Virtual worlds and 3D internet have been developing continuously. Mobile and browser based worlds have been created. Mesh format uploads have provided huge progress in content creation through open source programs like Blender and Google Sketchup.
Machinima creation has grown and improved with special interfaces and innovations in visual possibilities, making films shot in virtual worlds a professional tool for presentation to a mainstream audience.
MetaMeets has chosen this year to shine a light on this versatile digital canvas by taking its participants interactively into the Art of Creation. The programme will begin with a few lectures on the current state of virtual worlds and their new developments. Subsequently, we will have workshops exploring methods of accomplishing each of the key steps in 3D creation. The workshops will range from creating a virtual world on your own server, creating 3D content, creating (motion) pictures of it, and even printing 3D objects as real world 3D models.
We also will have an interactive roundtable discussion based on the movie The Singularity is Near that is released this summer for dowload and availible on dvd.
The last day’s machinima workshop will feature an evening presentation of that day’s machinima creations and a selection of related machinimas from around the world.
Starting the week before Metameets, there will be an installation on display at our partner’s venue (Nerdlab, Digitale Werkplaats). This installation is the artistic fruit of the workgroup Konnect, which has been exploring ways to create art content using natural interaction devices (like MS Kinect). Martijn Verhallen (Curator Nerdlab), Philippe Moroux (SL artist: Artistide Despres), and Marc Cuppens (SL machinimator: Marx Catteneo) are the creative forces behind Konnect.
I’ll give a talk at the conference about stuff such as 3D-printing, drones, DIY and Maker culture, and how all this ties in into the virtual worlds environments.
In an open ended, user-generated virtual environment, you get that exciting feeling that you can build your own world. You just start creating objects and scripting them, following the tutorials and getting help from community members. It’s a kind of ‘makers ethos’ which increasingly permeates the ‘real world’.
Of course, there always was something like DIY, but these days people ‘hack’ about anything. 3D printing, drones, hardware hacking using Arduino, biotech hacking and the DIY building and using of drones – it’s all becoming affordable and increasingly popular. It’s also evolving far beyond the hobby-activities, and something like a new economy is emerging between the ruins of the financial & economics & social crisis.
The individuals and teams working on those DIY-project experiment with new ways of running projects. The boundaries between users and builders, between the providers of infrastructure and builders, between the builders themselves often seem very different from the hierarchical and corporate-like organizational structures.
The founder of Second Life, Philip Rosedale, experienced what the possibilities and limits are of virtual worlds, and currently (Reuters video) he is very involved in how work and collaboration will change in the future (think co-working spaces, companies-in-coffeeshops, exchange of labor through social networks, and telepresence robots). This being said, Rosedale firmly believes virtual worlds teach us something profound which still needs time to be seen for what it can be. It seems to me that the technological evolution is increasingly empowering individuals and small teams to make very sophisticated stuff on a global scale.
I’m two years late in discovering the (free) book Makers, written by Cory Doctorow. How did I find it? I wanted to buy the e-book Model for the 21st Century Newsroom – Redux, but it turned out that the author, Paul Bradshaw, offers it for free, via Leanpub. The Leanpub site offers the possibility to use the Readmill-app, which allows for social highlighting. One of the free books I got access to via Readmill, was Doctorow’s Makers.
The combination Leanpub/Readmill demonstrates this ‘new thinking’ in making things – in this case books. Leanpub has a lengthy Lean Publishing Manifesto. Doctorow himself, in the ‘About this download’ section of his book, attacks the legal departments at ebook publishers – because they don’t believe in copyright law. They say that when you buy an ebook, you’re really only licensing that book. They can claim that because of the confusing and unreadable license agreements people click on, but the buttons on their websites say “buy this book” – which is problematic, as you can give away to whoever you want a book you own, but this fundamental right is far from universally recognized in the weird world of the ebook-publishers.
So the way the book Makers is published, is in itself a demonstration of what that book is about, and of what this new emerging economy is about: the joy and the urge of making, regardless of the economic and financial environment. Here, I’ll let Doctorow explain it himself:
What does it mean to be an avatar? Or should we say to ‘have’ an avatar? And what is an avatar: the thumbnail on a Twitter of Facebook account? The 3D characters in World of Warcraft or in Second Life? The textual description of a character in a text-only roleplaying environment?
There are those of us (definitely a minority) who acclimate quickly to enjoying the 3-D online environment AS an avatar (as opposed to USING an avatar). Some people — the “niche market” everyone speaks of — have a Gestalt moment early on when the avatar stops being “it” (a cursor with arms and legs) and becomes “me.” From that point forward the humanity comes through and immersion becomes possible. The person’s character and emotions flow through his or her individualized puppet and the environment stops being a game (for lack of a better term) and becomes a place, a world. For most people (and I’ve tried with friends and acquaintances with very little success!) such immersion is foreign and even unpleasant.
I have the feeling that representation of self in digital environments is important – but how to learn more about it? One way to study this could be ethnography, so I bought Ethnography and Virtual Worlds, by Tom Boellstorff, Bonnie Nardi, Celia Pearce and T.L. Taylor.
The publishers at Princeton University Press say this is a concise, comprehensive, and practical guide for students, teachers, designers, and scholars interested in using ethnographic methods to study online virtual worlds, including both game and nongame environments.
The focus of the handbook is on ‘virtual worlds’, meaning:
– places that have a sense of worldliness
– multi-user (shared environments, synchronous communication and interaction)
– persistent (they continue to exist also when players log off)
– allowing players to embody themselves (usually as avatars)
Which means that for instance Facebook is not a virtual world, because of the lack of worldliness and embodiment (even though in Facebook or linked to Facebook there are virtual worlds). So a possible tension is that the results of research in for instance Second Life are only relevant to that particular environment (or maybe even relevant to specific communities in that world). So will such research learn us something about for instance online collaborative learning on forums and blogs, rather than in a virtual world as defined above?
Chapter One, Why this Handbook, concludes by saying:
Many of the many contributions of virtual world ethnography is to broaden this conversation by showing how forms of technologically mediated sociality shape and are shaped by the contemporary context.
Which sounds nice, but the question remains: will data about how people use avatars in World of Warcraft learn us something beyond World of Warcraft? If I find out, I’ll post it here – and don’t hesitate sharing your experiences in this regard!
I’ve just finished reading The Rapture of the Nerds, written by Charlie Stross and Cory Doctorow. It’s an often almost dream-like book about life in the era of the technological singularity. Wikipedia explains:
The technological singularity is the hypothetical future emergence of greater-than-human superintelligence through technological means.Since the capabilities of such intelligence would be difficult for an unaided human mind to comprehend, the occurrence of a technological singularity is seen as an intellectual event horizon, beyond which events cannot be predicted or understood.
However, followers of Ray Kurzweil, better have some sense of humor reading this book as it is a comic novel.
It often is even hilarious, and especially those who have experienced life in user-generated virtual worlds such as Second Life or Open Sim will have a good time reading this stuff. Charlie Stross and Cory Doctorow are very interesting authors, who did some serious thinking about the issue of singularity and it seems they are very sceptical about it (Stross maybe even more than Doctorow). Here you find a wide-ranging interview with blogger, activist and author Doctorow:
Also visit Charlies’s Diary, being the blog of Charles Stross, and then try to comment there: you’ll be linked to an interesting Google Group where Stross interacts with his readers. He seems to use the Google Group to avoid the spam.
At The WELL you can participate in a forum discussion with both authors.
The discussion is wide-ranging. Howard provides plenty of links to useful resources about crap detection, journalism, education, and all things helping people to thrive online. The interview goes beyond the “howto” stuff (as does the book), and interviewers also ask Howard about the vision of early internet pioneers, whether or not some of these not yet fulfilled visions are being realized now, and about the internet as an augmentation of our capabilities. There are even stories about Gorbachev at a time long before he came to power.
The WELL is one of the oldest web communities. Wikipedia:
The WELL was started by Stewart Brand and Larry Brilliant in 1985, and the name is partially a reference to some of Brand’s earlier projects, including the Whole Earth Catalog.
One can read the discussion for free. I’m a member, and I find the conferences (discussion forums) most compelling – I can be found most often at the conference about virtual communities (in the broad sense of a discussion of the social consequences of online communities and networks) – and in that conference I try to contribute regularly to the topic about digital culture. The WELL is not free and members use their real names. There is an intimacy which is very special. Even though this is a text-based, asynchronous forum, I experience a certain co-presence which matters a lot to me. Anyhow, if you decide to give it a try, give me a shout!
Monday afternoon: while I’m in a chat session on one screen, I watch my finance twitter list on the other screen. The tweets about Europe are rather apocalyptic, like this one by the investment banker Dan Alpert:
Developed econs sinking on oceans of easy money. Dragged down by debt overhang, austerianism and excess global supply of labor and capacity.
It reminds me of cyberpunk – a sci-fi genre which combines hightech with low life – the collapse of the social order as we know it. The story is in the near-future, or even in the here and now – but told in such a way that it seems like the future. After all, the famous movie Blade Runner is situated in Los Angeles, 2019:
We are mostly very positive about technology because it seems to empower us as individuals. From mainframes we went to personal computers, from desktops to laptops and now to smartphones and maybe even more transparent wearable devices. Those devices provide us with enormous computing power because they are part of a worldwide network of very powerful computers.
‘A new Renaissance’ it is often said, and once again the individual is in the center. But then again, that same individual can abuse this new power for mass destruction. There will always be groups of young males – ambitious terrorists so often seem to be both young and male – who feel their purpose on earth is to provoke mass destruction and generalized mayhem.
Well, it seems that they have increasingly the means to do so – a rather unintended consequence of this empowerment of the individual.
On the other side we have the authorities, linked with corporations which are useful for their needs. Splunk had an impressive IPO. The company collects and analyzes massive amounts of data. In this Big Data industry we also find a company such as Cloudera, and one of the investors is In-Q-Tel – which was created to bridge the gap between the technology needs of the Intelligence Community and new advances in commercial technology.
Big Data often means running software on hundreds and even thousands of servers, looking for patterns and visualizing economic and financial trends, but also possible criminal and terrorist threats or the outbreak of infective diseases.
The financial crisis is, in a way, a data crisis – money after all travels as bits and bytes. But other layers of the massively increasing data traffic are potentially about life and death of world cities. Big Data and the dystopia of cyberpunk are not that far apart.
Cyberspace. A consensual hallucination experienced daily by billions of legitimate operators, in every nation, by children being taught mathematical concepts… A graphic representation of data abstracted from the banks of every computer in het human system. Unthinkable complexity. Lines of light ranged in the nonspace of the mind, clusters and constellations of data. Like city lights, receding…
To be precise, it’s not necessarily Gibson who says this. It’s a voice-over in the device the protagonist is using, calling it “kid’s show”.
For those who never read any of Gibson’s books, do not fear, he explains some of his key ideas in the last chapter, such as the ‘cybernetic organism':
There’s my cybernetic organism: the Internet. If you accept that “physical” isn’t only the things we can touch, it’s the largest man-made object on the planet, or will be, soon: It’s outstripping the telephone system, or ingesting it, as I speak. And we who participate in it are physically part of it. The Borg we are becoming.’
The interface evolves toward transparency, so he explains. The one you have to devote the least conscious effort to, survives.
So the sci-fi cyborg with brain inserts and bolts in the neck already looks slightly quaint. It’s a kind of steampunk version of what actually develops. Even Vannevar Bush, the author of the 1945 article As We May Think in The Atlantic Monthly, did not see this coming: that we would create libraries in common by linking up what Bush called “memex” and what we called later on “personal computer”.
The real cyborg is a global organism and it’s so invasive that the bolts in the neck look medieval.
The real-deal cyborg will be deeper and more subtle and exist increasingly at the particle level, in a humanity where unaugmented reality will eventually be a hypothetical construct, something we can only try, with great difficulty, to imagine – as we might try, today, to imagine a world without electronic media.
Which reminds me of the other book I’ve been reading, Hello Avatar: Rise of the Networked Generation by Beth Coleman, in which she explains her notion of “pervasive computing”:
(…) I use the term pervasive media to describe a global culture that engages a spectrum of networked technologies. I am speaking of technical affordances of platforms such as virtual worlds, voice-over-Internet protocol, mobile rich-media and texting, and microblogging formats such as Twitter.
She goes on mentioning YouTube, Facebook and blogs. Her assessment is that networked media, as a whole, simulates presence.
If a medium has a message, as McLuhan famously pronounced, then the message of the increasingly real-time, visual and locative media we engage is: “I am here”‘
She is not saying that a lived, bodily experience is the same as our experience of being filtered through an avatar (who are not just virtual world phenomena, but “our networked proxies”). Coleman is arguing for recognition of porous spheres of engagement that meet across a continuum of the actual.
And here is what Gibson says when he discusses the meaning of “the physical”:
The physical union of human and machine, long dreaded and long anticipated, has been an accomplished fact for decades, though we tend not to see it. We tend not to see it because we are it, and because we still employ Newtonian paradigms that tell us that “physical” has only to do with what we can see, or touch. Which of course is not the case. The electrons streaming into a child’s eye from the screen of the wooden television (RL: he refers to television sets of the fifties) are as physical as anything else. As physical as the neurons subsequently moving along that child’s optic nerves. As physical as the structures and chemicals those neurons will encounter in the human brain. We are implicit, here, all of us, in a vast physical construct of artificially linked nervous systems. Invisible. We cannot touch it.
Watch Gibson reading from his new book:
Now let’s switch to co-presence in yet another sci-fi masterpiece, Rainbows End by Vernor Vinge.. One of the most fascinating appearances in this book is the Rabbit, a person (or an AI entity) taking part in a conversation in Barcelona in the form of a rabbit. Others can see him – as a rabbit – and he (she?) can look around. Also featuring in this quote is effortless instant messaging:
The rabbit sipped its tea. Its gaze slid in a very un-rabbity way to take in the noisy crowds that swept past the tables, to
scan the costumes and body-plans of tourists and locals. “Ah, is it that Barcelona is a place for the beautiful and the
bizarre, one of the few great cities of the twentieth century whose charm survives in the modern world? (…) ” He stared at Braun and at Keiko Mitsuri. Mitsuri was frankly masked. She looked a bit like Marcel Duchamp’s
nude, built from a shifting complex of crystal planes. The rabbit shrugged, “But then again, maybe you two are
thousands of kilometers away.”
Keiko laughed. “Oh, don’t be so indecisive,” she said, speaking with a completely synthetic accent and syntax. “I’m quite
happy to be in Parc Güell right now, feeling reality with my very own real hands.”
Mitsuri –> Braun, Vaz: In fact, I’m in my office, admiring the moonlight on Tokyo bay.
The rabbit continued, ignorant of the silent messaging byplay: “Whatever. In any case, the real reasons for meeting
here: Barcelona has very direct connections to wherever you’re really from, and modern security to disguise what we
say. Best of all, it has laws banning popular and police snooping … unless of course you are the EU Intelligence Board.”
Mitsuri –> Braun, Vaz: Well, that’s one third of a correct guess.
Braun –> Mitsuri, Vaz: Mr. Rabbit himself is calling from some distance. An EU real-time estimate hung in the
air above the little creature’s head: 75 percent probability that the mind behind the rabbit image was in North America.
Now connect this with a non-fiction setting, the GigaOM Roadmap conference. Om Malik reports on GigaOm:
Mathew Ingram. The thread I was most interested in that came out of RoadMap was what Jack Dorsey called “the arc where technology meets humanness.” The Twitter and Square founder talked about using technology to help us connect more with what makes us human, Tony Fadell of Nest talked about making devices that respond more intuitively, and Mark Rolston from frog design was really passionate about getting the computer out of the way, to the point where we barely even realize there is a computer at all. Put together, all those make for a very powerful message that I wish more technology companies would pay attention to.
Understanding what is distinctive about human reason thus involves understanding the complementary contributions of both biology and (broadly speaking) technology, as well as the dense, reciprocal patterns of causal and co-evolutionary influence that run between them. We cannot see ourselves aright until we see ourselves as nature’s very own cyborgs: cognitive hybrids who repeatedly occupy regions of design space radically different from those of our biological forbears. The hard task, of course, is now to transform all this from (mere) impressionistic sketch into a balanced scientific account of the extended mind.
So the computer becoming human-like is not something external, which happens “out there” and involves just one of the many tools we humans use. It actually is another evolution of our extended mind, our becoming increasingly cyborg-like.
Of course, we generally don’t like being assimilated by the Borg. But then again, this is not what seems to be happening. The connectedness of our extended minds does not lead to an organism which obeys one set of rules and follows one single common belief system. As one of the participants at a Massive Online Open Course (MOOC) said on Twitter, MOOCs are communities with smaller communities within. We do connect beyond geographical limitations of course, and it seems we respond to affinities. Beth Coleman in Hello Avatar:
The Pew Internet study tells us that affinity groups are thriving, but the connections are configured along new lines that often defy the demarcation of territory or blood. We find the dissolution of traditional frames of community and society, even as we relocate ourselves across networks of affiliation. The critical aspect to grasp is the value of networked engagement in moving toward a better understanding of society in the twenty-first century.
Fandom culture is a very interesting topic to study in order to understand this “networked engagement”. I’m reading Fandom Unbound now (see my previous post) and Lawrence Eng, in his contribution about Anime and Manga Fandom as Networked Culture, explains about radical fandom (“otaku” in Japanese):
Contrary to the stereotypical image of the otaku as socially isolated, anime fan communities are highly social and networked, relying on a combination of online and offline connections.
Just consider the possibility of amplifying the concept of “otaku” to the curation practices we talks so much about these days, and one can easily understand these studies are relevant for web culture as a whole, while web culture studies are not just about “the web”, but about where humanity is going.
Professor Henry Jenkins published the second part of his interview with his colleague Beth Coleman about avatars and the x-reality (the thing we live in when we constantly switch back and forth from digital space to what we used to call the ‘real world’). I also read Coleman’s book Hello Avatar: Rise of the Networked Generation.
About everything in the interviews and the book is very important to me (also have a look at my Storify of the interview). It’s a deep meditation about the power of co-presence in participatory culture:
Telepresence, or what I am calling copresence (the sense of being present with someone via mediation), is huge for participatory culture. We are moving unerringly toward a more graphic and increasingly real-time mediation. One of the things I underscore in the book is the idea that people in their everyday engagement of networked media create all kinds of innovation and intervention.
Beth Coleman puts all the stuff I care about in a very rich context of the history of gaming, virtuality, but also of cultural studies and philosophy (yes, even the French philosopher Jacques Derrida is mentioned as is the French thinker Jean Baudrillard).
I was just recovering from the book and the tremendous interview when I noticed that Jenkins posted yet another fascinating post, about Otaku culture:
(…) the culture of a technologically literate segment of the population which is characterized by their impassioned engagement, skilled reworking, and intellectual mastery over elements borrowed from many aspects of popular culture, including not only anime and manga, but also games, popular music, digital culture, even history or trains.
Understanding otaku-hood, I think, is one of the keys to understanding the culture of the Web. There is something profoundly postnational about it, extra-geographic. We are all curators, in the postmodern world, whether we want to be or not.
Jenkins now reports the publication of Fandom Unbound: Otaku Culture in a Connected World, edited by Mizuko Ito, Daisuke Okabe, and Izumi Tsuji, and bringing together works by leading Japanese and western researchers interested in Otaku culture as both a national and transnational phenomenon.
I’ve the impression many people who are knowledgeable in all kinds of web and mobile technologies often are no longer aware of the culture and literature of ‘cyberspace’ – which is a shame, as I think it’s crucial for creativity to combine technical expertise with in-depth knowledge of the humanities (literature, philosophy, sociology, anthropology…) as it relates to the disruptive change toward a networked society. Not just creativity in the sense of inventing yet another location-based social network, but the kind of creativity which gave us the iPhone and the iPad.
Anyway, here is a nice video about Otaku which you can also find on Aca-Fan, Jenkins’ site: