english 471

Gaming and Violence

2004-07-29T13:17:00.000-07:00

I think that American culture has depicted violence as a "guy thing". Violence in boys and men is more socially acceptable. This is because of societal roles of gender. I do not think that males have more of a natural tendency toward violence than females. I have known 'violent' males and females throughout my life (because of my past employment as a bartender). I personally do not condone violence and prefer more tactful solutions. However, there is one time that I was attacked and had to use violence to defend my life (no other alternative).

In my younger years I was quite a rebel rouser but I would not consider myself violent. Even so, I was ostracized for my 'unladylike' behaviors. I feel that if my headstrong behaviors were acted out by a man, they would not have been judged in the same manner. Instead, the same actions would have been perceived as positive male traits that showed character and strength.

I have also been the victim of violence acted out by both genders. Having said this, I have a good perception of the gender differences and how people react to them.

I think that Amercian culture has shifted its outlook on physical (in the flesh) violence in the past 30 years to one that depicts less tolerance. However, in the same breath, I can say that in the past 30 years we have allowed brutally violent images to invade our lives.

Violent images are not just in video games; they are spread by the broadcast media, web sites, graphic textual readings, and personal actions of those within society. Lessening the effect that these images have on our children is a step in the right direction. However, it is a very slippery slope.

Identity

2004-07-22T15:30:00.000-07:00

In the first chapter of our text, Kendall discusses the online multiplicity of performance. I do not think that this is restricted to being online. As a matter of fact, the main similarity between my IRL identity and my online identity is the use of code-switching to fill my perspective 'hats'.

An IRL example would be my position at a city council meeting where I hold different roles (ex: citizen, neighborhood organizer, representative for the city, library board member, and service club member). I may be asked, or offer, my opinion on a wide range of subjects and from a myriad of positions relating to my roles. My online identity will be the same as IRL if my contacts are from IRL. This encompasses almost all of my online activity.

My online identity with strangers is different. Since my physical features are not known I may chose to portray myself differently (or not, depending on the circumstances). I do feel that there is some gender bias online and therefore, I will not always reveal that I am a female. I do not pretend to be a man but I will choose a name that is questionable in relation to gender. I have never lied about my gender but I have not had anyone ask (yet).

I am not a casual web user and I put a lot of forethought into my activity online. My decision on whether to reveal my gender derives from my reaction to the: representation of the site, postings on the site, the overall feeling of the site, and how other people portray themselves. Only after evaluating the site and my need to visit/contribute do I actually partake.

I do not think that the template used by blogspot gives a true representation of my identity because it is generic and extremely limiting. Open-ended questions would be of great help (if the goal is a more realistic representation). I feel that the actual posts are a more accurate portrayal of 'identity' and that the profile serves as a formal introduction to more intimate text.

Artificial Life (ALife)

2004-07-12T14:57:00.000-07:00

I found the beginning of this book confusing (at the very least). What Kember lacks is the ability to put forth her ideas in a clear and concise manner. Even finding meaning in her introduction and summary statements was difficult. I feel that the author wants to share her findings with the reader but instead of defining her purpose and making statements for herself, she rises above my knowledge level with technical jargon and hops from quote-to-quote without really connecting them. I kept asking myself, "What is she trying to say?"

To Kember's credit however, I must say that the book did improve after the opening chapters. I especially enjoyed the information involving Darwinism and paternal procreativity. Although some of the material in Cyberfeminism and Artificial Life was not new to me, there was enough new material to keep my 'scientific side' interested. It is my conclusion that Kember's lack of personal comment made for an unconventional referential reading. Fortunately, I am not above reading reference material.

After reading the textbook and veiwing several Web sources, I arrived at the following:
Artificial Life is the use of algrorithms to duplicate carbon-based life systems. ALife creators write programs that use simple functions that are variable. However, the continuing addition of simple functions works to create complex systems similar to biological processes. It is because algorithms can be combined to create these complex biological processes that they are said to possess evolutionary skills.

The use of functions to create these processes is the relation that artificial life has to artificial intelligence. According to Webster's, artificial intelligence is "the means by which computers, robots, ect. perform tasks which normally require human intelligence."

The "game of life" was built by John Conway as an organism model project. He originally intended to create a self-reproducing form. The "game of life" works by reducing 29 possible cell states to 2: on or off; one or zero; 'alive or dead' (Kember 70). The cells are then given eight neighbors. Survival of neighbors is a deciding factor of whether the cell: lives, dies, or is reborn.

Relying on our neighbors to determine 'alive or dead' got me to thinking about how our own planet and how the web of life is being emaciated around the clock. According to Stewart Dean, the use of Alife has created "a road map detailing the evolution of complex organisms, an old problem in biology." However, I cannot hold Alife in my hand or breathe it in my lungs. I doubt if I ever will.

Researchers and cellular automata (CA) enthusiasts claim that CAs are "sufficiently complex to develop an entire universe as sophisticated as the one in which we live (Kember).' Questions that come to my mind are: universe of what, for what purpose, and at what cost. We, as humans (carriers of DNA) are destroying the planet that sustains us, therefore diminishing the success of our 'ultimate goal'. How can we be responsible for another life form when we cannot take care of our own?

Why should I invest in CA? Aren't I already dependent enough upon computer technology? - the wonder cure of the 21st century.

SOURCES
"Artificial life." Webster's English Dictionary. 2003
http://alife.fusebox.com
http://demo.cs.brandeis.edu
http://webslave.dircon.co.uk/alife (Stewart Dean)
http://wikipedia.org
http://www.arieldolan.com
http://www.nsf.gov/od/lpa/news/03/pr0351.htm
http/www.radical eye.com/lifepage

Summary of my Mid-Term Paper

2004-07-07T13:16:00.000-07:00

Thesis-
The Sikh teachings of equality among men and women are upheld by the contents of sikhs.org and SikhWomen.com.

My argument-
Point one: Inclusion of material relevant to the purpose of each site dictates who is included and excluded within the site.
Point two: The exclusion of material does not perpetuate gender inequality.
Point three: Cyberspace is constantly changing, causing constant evaluation by Web surfers.

My evidence-
The ideologies represented within my target websites. Specifically, Sikhism.Religion of Hope and Cheer (SikhWomen.com) and The Introduction to Sikhism on the Sikhism Home Page (sikhs.org).

External sources included-
The Random House Dictionary, academic coursework, personal learning experiences, and the experiences of others. My academic coursework included classes in Women's Studies, Rhetoric, and English. Personal learning experience includes instruction in Web Design, personal gender experiences, and gender experiences of those within my social circle.

Possible refutations of my argument are-
These websites discriminate against gender by not including a more balanced representation of men and women.

My conclusion is-
These websites are being inclusionary (not exclusive). I base this upon the Web published Sikh teachings and the specific target purposes of these websites. The intent of both Websites have been fulfilled by including necessary information within their respective Webpages.

Brasher compare/contrast with Hate.com video

2004-06-28T14:52:00.000-07:00

My introduction to this piece begins by transgressing to an earlier posting comment. Returning to page 43 of Brasher, I wish to restate my view of cyberspace as a marketplace where we can go to customize our religous 'purchase' to meet our needs. For example only, I can find a general sentiment of my beliefs on the Web (Christian) and then connect to links that allow for more specific ideals (Christian Fundamentalism) even though I logged on without knowing what secular beliefs I held. By finding 'my' beliefs online and seeing that others support them, the website I visit validates my ideals (regardless of what they may be). Individuals seeking contact with hate or apocalyptic guidance are just as certain to validate their feelings as those seeking the 'kind feelings of man'. Unorthodox conversation that generally would not be tolerated IRL are often highly supported in cyberspace thereby creating a somewhat underground culture. Now, back to Brasher and Hate.com.

COMPARISON
Although Brasher and Hate.com communicate two generally opposing views, there is some middle ground. It seems that both are trying to promote humanity (kind feelings of man), they just go about it in different ways. The meeting place for both is the discussion of Apocalypse. In chapter 8, Brasher discusses the idea of Apocalypse and the groups that heavily associate with it. As Brasher asserts on page 163: "Because cyberspace is global territory, risk taking can embroil everyone. So in terms of the relationship between states and religion, it breaks new cultural ground as a backdrop for the apocalyptic, a narrative tradition about the ultimate fate of everyone." As we saw in Hate.com, this apocalyptic belief is used to vindicate and perpetuate the spread of hate and violence. The video also validated the statement by Brasher that apocalyptic groups that were formerly isolated from society at large now have a cheap and effective source for spreading their beliefs (Brasher 182).

CONTRAST
Brasher's technique for 'selling' us online religion is to neglect many of the negative effects of online religion. She glosses over a lot of the negative impacts of online religion and when they are addressed it is in an impersonal and non-confrontational manner. For instance, she mentions Heaven's Gate but it did not have a personal effect on us (unless you knew one of the members) and it did not pose a threat to 'us' by indicating domestic terrorism. (To her credit though, she did briefly mention the Oklahoma City bombing.)

In contrast, Hate.com's technique was based on the negative effects of online religion and infused 'shock value' tactics into its making. Shock value was infused as newsreel footage, film enhancement and camera tricks, portrayal of 'innocent' children embroiled in hate, the killing of people based on religious beliefs, and domestic terrorism.

To summarize, Brasher and Hate.com are connected by their belief in the power of the Internet and also by Apocalyptic belief but contrast in their methodology of presentation. While Brasher appeals to us by editing out the truth, Hate.com promotes its idea by showing us more than we may have ever wanted to see or know about religion online. Brasher and Hate.com show us opposing views of online religion, its uses, and its potential. I believe that many of Brasher's points are still valid (cyberspace is a wonderful place for religion to get its message across) but I also believe that she does not give a balanced view of the good and evil involved. Her utopian ideal may be representative of her own (and others)intentions online but it does not give a realistic veiw of religion online. However, her thesis statement did mention her bias.

Brasher chapter 1-6

2004-06-23T15:17:00.000-07:00

I have found that the easiest way to get my feelings out and organized this week is through my reading notes. I have represented the author's comments by (B). My own are (H). Not all notes contain comment. Perhaps my listing style will change next week....

(B) Thesis: This book is not neutral about religion. It's central thesis is that relious expression in cyberspace should be a protected and supported use of the domain.
(H) I appreciate that Brasher makes her intentions known to her reader in the beginning of the book. I believe that this helps to keep the attention of the readers and lends a level of writer credibililty. However, I do not think that religion should be protected and supported (as an exception). I think it should be subject to the same rules and regulations as other uses within the domain.

page 7-8
CMC- computer mediated communication
Cyberspace-illusion of space while connecting online

page 24
Diaspora- the dispersion of the Jews from Palestine after the Babylonian captivity; diaspora-Jewish communities living outside Palestine or modern Israel; the dispersion of peoples from their native place (Webster's English Dictionary)

page 25
(B) Americans increasingly "a people without a history"
(H) Are we willing to grasp at straws to create ourselves and history? Do we yearn to have a colorful ethnic background? Are we so eager to find meaning and belonging that we embrace anything and anyone? Chapter 6 makes a strong case for this.

page 31
Holy Grail- the cup out of which Jesus drank at the last supper.

page 39
scrolls to codices (codex singular)- led to books which overtook art. architecture, and ritual in informing the popular religious imagination.

page 42-43
'shadings' of McLuhan (relational to prior HIST 483 studies)

page 43
souk- a market, or part of a market, in an Arab city.
(B) In cyberspace, online religion resembles nothing so much as an electronic souk of the soul.
(H) I agree with the author on this statement. It is as if you can go on-line and shop for religion. Just as in shopping, you can start with the basics and look for something more suitable, eventually customizing your 'purchase' to fit your needs and wants.

page 47
cyber-time- at once an idea of time and a complex set of time experiences.
!!Data organizers, cell phones, and other digital technology place cyber-time on, and soon within, our bodies!!
(H) This is an alarming thought. Big Brother comes to mind. Already we are recorded on video camera, findable by GPS, reachable by cell phone, and carry product chipping in our purchases after we leave the store.

page 48
Third millenium to be dominated by global consumer capitalism.
(H) Is this a good thing? We don't know....

page 49
Online religion mimics the restless pace of e-commerce: 24/7, banner ads, & religous products.
(H) Well, why shouldn't it? It is representative of its 'birthpalce' and reflective of the society that created it.

page 50
Biblical religions that are the backbone of Western culture- Judaism, Christianity, and Islam- uphold a dual concept of time.
1st concept: unfolding straight line, undirectional, purposeful, limited, on which God interacts with humanity, ends when it arrives at final judgement and salvation.
2nd concept: godly or sacred time, eternity, nondirectional, limitless, time folded upon itself, completely available from any point, aspect of existance that occurs without boundaries.

page 52
Cyber-Eternity- continuously accessible and disconnected from the cycles of the earth, cyberspace appeared to its furst Western consumers to be a concrete expression or materializaion of the monks' concepts of eternity-it is always present. Whatever exists in cyberspace, as long as it remains in cyberspace, is perpetually expressed.
(H)!! Wow!! what a connection!

page 64-65
(H) Transhumanism sounds like a novel idea however, the fact that technology is constantly changing (who knows how much within the example of a thousand years) leaves me to wonder how long your eternity would last before your "maintenance" program became outdated and obsolete. For instance, I have notes from classes I took 4 years ago that are no longer accessible because they are on disks that cannot be read by newer computers.

page 66
(H) I believe that the "daily nature of ordinary life" will be marketed in the future as fewer and fewer people actually experience it.

page 75-76
Are the online veiwers of Cyber-Seder "involved" as participants?
(H)Good question but I would need to know more about this occurance/religion to answer. I am interested in what others say about this.

page 79-80
(H) Christ in the Desert was featured on TV but I don't remember the channel.

page 87
(H) I found Julia's parallel of cyberspace as a technological sacred forest (where pagans conduct rituals) to be interesting.

page 88
MOO- multiuser dimensions of cyberspace.

page 98
By altering the spectrum of human behavior, new technology introduces novel moral situation that confound the cusomary application of any ultimate principle.
(H) The CAT scan example reminded me of a prior Bioethics 160 class.

page 101
(H) Where do I fit into the 4 distinct ethical outlook types? Although I share some Anarchist beliefs, I would fit myself into the virtual Utopian group (if I have to fit into a group).

page 116
(B) Who is our virtual neighbor?
(H) The author's appeal to us to help one another even though we are strangers is fine but I did not appreciate that she attempts to shame us into it. If I am uncertain of the person I am talking to, I do not feel obligated to help them. Generally, I do not spend time online surfing or chatting with people I do not know; I go online for a purpose and then I log out. This is because of my preference to speak to people in person and to establish relationship within my offline world. I value people and am a very giving person (including to strangers) however, I do not believe that I should be shamed into helping anyone...this is just WRONG!

page 118
(B) The free and easy neighborliness that characterizes a great deal of cyberspace conversation is an incredible testament to the human capacity to love one another-even strangers.
(H) It is really easy to have an ideal relationship with an online 'neighbor' because they don't know who you are or where you live, their kids aren't tearing up your azalea bushes, your yard doesn't smell of their dog's poo on a hot summer day, and you can move away just by going offline/offlist. BTW-I am a neighborhood representative!!! but not in virtuality.

Chapter 6
While I feel that virtual shrines and the cult of celebrity has its place and is valid in a cultural environment, I personally think that these people have way too much time on their hands and could use a personal role model in their real lives. I also think it is really a stretch to include this topic with religion.

what do religions do?

2004-06-23T13:10:00.000-07:00

Religions give people something to believe in, a way to search out answers, provide support of beliefs and a way of reinforcing them. Sometimes we are introduced to these beliefs without consciousness and other times we are made aware of them.

Religions provide people with something that they can believe in, a divine order or diety. In this manner, they often give us hope when we see ourselves as lost.

Religions provide people with a way to search out answer. Good and evil, virtue and vice are often defined by our religious beliefs.

Religions support, anchor, and reinforce our beliefs. We often ground our beliefs in the teachings of a particular sect of religion. This enables us to have a 'guide' on our religious experience- someone/something that can answer our questions and provide a plan to help us through rough times. This support helps to reinforce our ideas about our religion and how we belong to it.

Religious ideas are ingrained into our culture and many are experienced before cognitive recognition takes hold. This can be evidenced by the various public holidays/celebrations in which people of all age participate in.

Religions also have negative consequences. These include the Inquisition, the political power to oppress opposing views (including other religions), and overpopulation. Religion was also used by colonialists to assimilate and 'conquer' native peoples. I personally have relatives that go to other countries to educate the poor. Along with this 'education', natives are taught the ways of the church and indoctrinated into religion. Most of these students are not of an age to evaluate the ideas that are being given to them-they just innocently accept them. This sickens me. This is one of the reasons that I choose not to belong to an organized religion.

digital diversity and what I hope to learn

2004-06-21T21:37:00.000-07:00

I think this class will focus on the use of the Internet as a political tool.
Besides perpetuating mainstream ideals, the Internet also enables the spread of uncommon or unsupported thought. It is my understanding that the net can be used as a powerful political tool to unite people that share ideas but that are otherwise isolated. I can also see where it could divide political thought. I hope to learn more about how the net is being utilized toward these goals. I also hope to broaden my political scope as I go.

contract for English 471

2004-06-21T14:24:00.000-07:00

Be aware of assumptions
Opposing opinions are ok (have thick skin)
Recognize good intentions
Keep an open mind
Choose your words carefully
If you don't know, ask
No ad hominem (attack the argument, not the person)
Don't monopolize the conversation