Great News! The next CyborgCamp will be in early May of 2010. That means its time to start planning!

This meeting is everyone’s chance to brainstorm on location ideas, sponsors and speakers. What kinds of topics are of interest to you? How has the idea of Cyborg evolved over the last year? What new kinds of technologies have arrived on the scene?

We’ll discuss volunteers and the wiki too. Come along, especially if you helped make CyborgCamp PDX ‘08 so excellent in the first place. Bring snacks and drinks to share with others.

This planning meeting will most likely be followed by general networking and fun at a local haunt.

RSVP on Upcoming.org

Where:

AboutUs.org

107 SE Washington Street, Suite 520
Portland Oregon 97214
United States

When:

Tuesday, January 19, 2010 from 7–9pm

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What is CyborgCamp?

CyborgCamp is an unconference about the future of the relationship between humans and technology. We’ll discuss topics such as social media, design, code, inventions, web 2.0, twitter, the future of communication, cyborg technology, anthropology, psychology, and philosophy.

CyborgCamp’s aim is to have many communication channels, such as Twitter, Flickr, UstreamTV, Video and Audio recordings and live chats displayed on the screen.
Why May 2010? In March 2010, CyborgCamp will make its way to Brazil and back before landing again in Portland, Oregon for its second year.

—

Questions? Contact Amber Case @caseorganic or MJ @mama_j.

You can also follow @cyborgcamp on Twitter for updates.

Today I was excited to speak at BoCo, a great new conference developed by the Boulder Tech Community, especially Andrew Hyde. Rick Turoczy was there, among other awesome Portlanders, San Fransiscans, and Boulderites. It  was a sunny day and there were beautiful mountains all around. The morning sessions dealt with food and music and were very wonderful to listen to.

I spoke about Cyborg Anthropology, which is the study of human computer interactions and how technology affects the way in which we communicate with one another.

We Are All Cyborgs

When you read this, you are acting as a low-tech cyborg, because you are using a computer to view text that I have written. My writing is stored here in my website, part of my actor network of external technological devices that, when taken together, comprise my technosocial self. As cavemen, we began skipping evolution by crafting spears instead of growing teeth. We began making hammers as extensions of our fists.

My social self is part technology and part human. My technological self does a lot of networking for me through my social networking profiles and my Google search results. So do yours (if you have them). My technosocial avatar of a self networks for me when I’m not there.

Distributed Social Selves

Each piece of my distributed social identity leaves a geological trail of past self that my present self can interact with. These all comprise my future self, which your future self or selves will most undoubtedly interact with. The online optimization of self, when coupled with the analog optimization of self (i.e. real-life networking, person to person) is the creation of a stable identity that is uniformly distributed and presented all over the web.

Technology Resembles Magic

Technology is almost magical. Like the scrying pool of the past (or of fantasy novels), the iPhone or computer monitor allows us to view anything anywhere in the world through YouTube and Twitter, News sites and Facebook. We can summon up an image with a simple spell (a simple text entry into Google search or Twitter search) and we can extend our speech and ears across very large distances in seconds with the mere touch of a button.

Technology Gives Us Superpowers

Technology, when used well, gives us amazing superpowers. We are like gods, until we forget to charge our batteries. We are like gods, until we forget to upgrade our devices to the most recent operating system or device number. Our external prosthetic devices turn against us when they get old. Our old clothes go out of style. Our brick phones make us get laughed at in the streets.

From Physical Transportation to Mental Transportation

In the same way that cars transport our physical bodies, computers and cell phones transport our spiritual bodies. Don’t like the word spiritual? Use the word mind instead. We’re increasingly entering into a world of mental machines - mental transportation devices. These devices transmit our thoughts invisibly to others. They are taking up smaller amounts of space, until vehicles, who require increasingly large highways.

Mental Traffic Jams

We have traffic jams, too. Mental traffic jams. Jams on Twitter. Twitter fails. Rush hour around important events and deaths and wars and crises. We can now have multiple views of the same event.

Telephonic Schizophrenia

When telephone technology first came out, people felt it was crazy. The idea of going into a room and speaking into a machine sounded schizophrenic.

More

There is more: enough to fill up a hour and a half speech, but I’ll leave that to you to see the next time I speak. Until then, you can follow me on Twitter @caseorganic, or you can check out BoCo.

A.I. Has Taken Over My Life

CADIE: the world’s first “artificial intelligence” tasked-array system, and CADIE’s Gmail Autopilot System destroyed the future of multiple sectors of workers, including myself.

As an overworked and uber-busy Cyborg Anthropologist, I’m left to simply let Artificial Intelligence write my books, publish them, and even go on book tours in place of me. Is it a better world because of this? I think not - I’d rather not wake up every morning to see a new pile of work done in my name. But every time I try to stop the AI, it tells me that I ’shouldn’t do that’, so I’m left to sit in my room, doing nothing, while the AI does everything for me.

It even thinks my thoughts for me now — and is ever writing this sensence.

Future of Web Work

And what has this new AI done to the rest of the web workers? I guess they’re out of work too - but I don’t know, because ever since I set my Gmail to CADIE’s Gmail Autopilot System, I’ve been able to sit back and watch my Google calendar fill up with guest speeches and keynotes, and the AI is going in my place.

AI Learning

But how does this AI learn all of this? I think the answer might be that CADIE is reading all of our Slideshare presentations got today.That fiesty panda has to learn how to sound slighly human from something, right? Although I’m not sure if she can parse The Onion yet.

Related articles by Zemanta

• Google beings trek to Ariticial Intelligence on the web (jerichooncbs.blogspot.com)
• Google April Fools’ Day 2009 (thaibrother.com)

While doing research for my thesis on cell phones, I came across a report prepared by Anthropologist Sadie Plant called “On the Mobile”. It was extremely well written, and very enjoyable to read. [You can download a .pdf of it from Motorola here] But recently, I found this video of another lecture on cell phones at MIT.

In the past, people lived in zones: you live at home, do other stuff at work, or while traveling. That’s changing now. Things are continuous. There’s no difference between work, home and travel. You want to have the same things with you. We believe people don’t live in categories anymore. As we’re moving around, we want seamless transitions to occur in life.

We’re living as low tech cyborgs now. It is only going to get more interesting in the future.

I’m posting this video to get everyone into the mindset for CyborgCamp this weekend [Dec 6th, 2008 at Cubespace from 9-6 Pm [Get a Ticket] [Preparty at Vidoop, 8:30 Pm Dec 5th, 2008 [RSVP] ]. The world around us is changing, but I’ll let Padmasree Warrior, now CTO at Cisco (and @padmarsee on Twitter [thanks, @nelking] tell you her story:

Nancy King / nelking

Warrior describes how thousands of Motorola engineers are trying to create a transparent network so that individuals can take their music, video, pictures —virtually any kind of data with them — wherever they go. “Mobile devices have become the remote control for life. Let us do things we have not thought about before,” says Warrior. For 75 years, Motorola has specialized in what Warrior describes as “preemptive innovation.” This means not just enabling new ways to communicate (for example, creating the two-way radio and cell phone), but giving customers new reasons to communicate. Within technological view are cars that can download information about a driver’s preferences, from seat height to mirror settings, and homes that can broadcast a favorite radio show from room to room, so the listener misses nothing.

Thanks to MITWorld for the video.
April 27, 2004
Running Time: 46:22

About the Speaker

Padmasree Warrior
Executive Vice President and Chief Technology Officer,
Motorola Incorporated

Padmasree Warrior has worked at Motorola since 1984. She currently leads a global team of 4,600 technologists, guiding creative research from innovation through the first stages of marketing. She also serves as a technology advisor to the office of the chairman and to the board’s technology and design steering committee.

Before assuming her current role in January 2003, Warrior was corporate vice president and general manager of Motorola’s energy systems group. Warrior was corporate vice president and chief technology officer for Motorola’s Semiconductor Products Sector. She was appointed vice president in 1999 and was elected a corporate officer in 2000.

Warrior received an M.S. degree in chemical engineering from Cornell University, and a B.S. degree in chemical engineering from the Indian Institute of Technology (IIT) in New Delhi, India.

Warrior served on the Texas Governor’s Council for Digital Economy, and is a member of the Texas Higher Education Board review panel. She was one of six women nationwide selected to receive the “Women Elevating Science and Technology” award from Working Woman magazine in 2001. She also is a director of Ferro Corporation.

———–

Amber Case is a Cyborg Anthropologist from Portland, Oregon. You can follow her on Twitter @caseorganic, see also the Makerlab blog, as well as coverage of local Portland tech events at Nerdabout.com.

My attempts at writing about the subject of Cyborg Anthropology have always resulted in long texts. This attempt is no exception.

Definition

Cyborg Anthropology is a set of mental models that can be applied to the examination of the interaction between humans and comptuers, and how the capabilities of our bodies are extended when they are uploaded into hypertext.

Invisible Robots

The traditional manifestation of robots is vastly different from the real robots we interact with in our everyday lives. The traditional robots that are locked in the collective consciousness of the general public range from behemoth, terrorizing giants that destroy cities — to smaller, equally intense characters (such as the Terminator). Now we have little robots everywhere, giving us our search results and our mail.

One of the questions that Cyborg Anthropology has a real power to approach is the question of what our lives will look like in the future.

Currently, we are duplicating ourselves every time we or others associate a page or profile with our identity. Projections of ourselves are capable of accessing and being accessed by multiple individuals at a time. The extension of ourselves into the online space is transforming our social interactions into relational, dynamic social profiles.

What is Cyborg Anthropology? When did it come about?

Cyborg Anthropology was officially founded when Gary Lee Downey, Joseph Dumit and Sarah Williams presented a paper titled “Cyborg Anthropology” at the 1992 Annual Meeting of the American Anthropological Association in San Francisco.

Paper Excerpts

“Cyborg anthropology offers new metaphors to both academic and popular theorizing for comprehending the different ways that sciences and technologies work in our lives-metaphors that start with our complicity in many of the processes we wish were otherwise”

“Cyborg anthropology is interested in the construction of science and tech-nology as cultural phenomena. It explores the heterogeneous strategies and mechanisms through which members of technical communities produce these cultural forms that appear to lack culture, for example, scientific knowledge that is objective and neutral, the product of only empirical observation and logical reasoning.

“Cyborg anthropology is interested in how people construct discourse about science and technology in order to make these meaningful in their lives. Thus, cyborg anthropology helps us to realize that we are all scientists.

“That is, by reconstructing scientific knowledge in new contexts, including across na-tional and cultural boundaries, we all do science. Since the practice of “doing science” is no longer reserved for scientists, studying science becomes both more amenable to ethnographic investigation and more important as a topic of research” (Downey, 265-266).

Cyborg Anthropology Author(s): Gary Lee Downey, Joseph Dumit, Sarah Williams Source: Cultural Anthropology, Vol. 10, No. 2, Anthropologies of the Body, (May, 1995), pp. 264-269 Published by: Blackwell Publishing on behalf of the American Anthropological Association Stable URL: Link to JSTOR Article.

A Cyborg Curriculum

Since I made my thesis on Cell Phones and Cyborg Anthropology available online, I’ve been contacted by numerous professors wishing to compare notes and course curriculum for educating their students on the field of Digital Anthropology.

It is due to these requests that I’ve decided to create a reudimentary list of questions and resources that may aid the beginning professor in his or her course preperation. In a world of open source technologies, it is important to , it is I’ve If you are a professor tasked with the job of bringing new ways of thinking into your classroom, this may be a valuable resource to you. Please feel free to alert me of any additional items you’ve used in your courses. Or, if you are a student of Cyborg Anthropology, please let me know what articles and books you’ve been assigned.

Potential Drawbacks of a Technosocial Future

A recent conversation with Todd Kenefsky, board member of Legion of Tech, brought up some interesting points on the future of human-computer interaction. “As a species we tend to test the borders and boundaries of what we can do”, he began, “and if we go too far we get smacked backwards. Maybe with cyborg technology — going too far would have far greater repercussions. Maybe we could get terminal viruses that wipe out the human race”.

He made a good point. Cyberspace and reality do not exist exclusively — the online space is influences offline places, and the offline the online.

We are still detached from actually touching and interacting with data. We still cannot touch the data of the Internet with our own hands. We are still forced to input data into interfaces via keyboards, trackpads, and mice. We cannot access data ubiquitously, and RSS is limited to global RSS systems.

We cannot yet continuously update our location and subscribe to data relative to the needs of our immediate environment. We still have boundaries between the ecosystem of the Internet and the ecosystems of our own bodies.

But we are making progress. We can walk while communicating with others around the world, and sounds from elsewhere travel across long distances to get to our ears via iPod. We have blogs, Wikis, and microblogging services like Twitter.

Discussion Questions

Let us think of electronic devices as objects, and then those objects in a system of greater objects.

Online there are temporary autonomous zones — fluid spaces that come and go. Objects placed there can change meanings quickly. Personalities, social engagements, and power capabilities change. Objects change their value based on their environment, or the system around them which acts on them as objects. Objects change meanings once placed in different systems.

Consider the system in which the object exists.

• What kind of a system is the object a part of?
• How is the object birthed?
• How is the system that the object is birthed in different from the eventual system it inhabits?
• How is the birth of a tree and its eventual location different from that of a child?
• A piece of clothing?
• A piece of data?
• What systems exist inside the object?
• What about complex objects with multiple systems?
• How can these systems be visualized across time and space?

Systemic Friction

Online, friction is less prevalent than offline. Iterations, or software releases can happen more quickly than the equivalent revolutions in real life. In the analog sphere, interactions based on growth in response to systems happen at a slower rate. A tree is constantly in co-production with its environment. What the tree does influences the system, which in turn influences the tree. The network of trees acting together influences a wider system.

Interfaces

Maureen McHugh wrote that “soon, perhaps, it will be impossible to tell where human ends and machines begin”.

How is the digital accessed? How are different environments accessed? What separates them? How do the qualities of these separations affect the experience of the environment? How can the digital and the analog be intersected in non-traditional ways? Are there spaces that the analog and the digital blur?

Constructions of Mobility and Capability Online

Let us, for a moment, consider the construction of mobility in online communities. What makes a powerful/respected user on a social network? Each type of space allows a different creation of power.

Social Networks as Bases of Social Interaction

Different individuals are using different social networks as bases. The social network base they use influences how they communicate with others in real life. The shape of the digital affects the shape of the social.

Digitally:

• On Facebook, identity and value is constructed through image, wall posts, addins, and updates.
• On Flickr, identity and value is related to interest and topic. It is also indexible and searchable.
• On Linkedin, power is constructed through history, recommendations, and connections, and sharing data/experience. It is the ‘emptiest’ vessel of many of the social networks available, and thus it can share data in the largest variety of ways.
• On Twitter, power is constructed through text, retweeting, link exchange, content, avatars, background images and followers.
• On Myspace, power is constructed through music, pictures, blog posts, and wall posts.

Culturally:
What types of cultural constructs allow objects to take on different values? How can a system of representation (the Disney store, the end aisles in a shopping market vs. the inner rows) bring power to an object? How does the ‘psychology of space’ make people act in a different way than they would place?

Excerpts:
“The…area of study is a broad critique of the adequacy of “anthropos” as the subject and object of anthropology. In this respect, cyborg anthropology poses a serious challenge to the human-centered foundations of anthropological discourse. The term “cyborg anthropology” is an oxymoron that draws attention to the human-centered presuppositions of anthropological discourse by posing the challenge of alternative formulations. While the skin-bound individual, autonomous bearer of identity and agency, theoretically without gender, race, class, region, or time, has served usefully and productively as the subject of cul- ture and of cultural accounts, alternate accounts of history and subjectivity are also possible” (Downey, 2).

“The autonomy of individuals has already been called into question by post- structuralist and posthumanist critiques. Cyborg anthropology explores a new alternative by examining the argument that human subjects and subjectivity are crucially as much a function of machines, machine relations, and information transfers as they are machine producers and operators. From this perspective, science and technology affect society through the fashioning of selves rather than as external forces. For example, the establishment of anthropological sub-jects and subjectivities has depended upon boats, trains, planes, typewriters, cameras, telegraphs, and so on” (Downey, 4).

“How the positioning of technologies has defined the boundaries of “the field” as well as the positioning of anthropologists within it has been a notable silence in ethnographic writing. It is increasingly clear that human agency serves in the world today as but one contributor to activities that are growing in scope, that are complex and di-verse, and yet are interconnected. The extent of such interconnectedness has been made plain both by the decline of challenges to capitalist hegemony and by the empowerment of information technologies, the latter through the combined agencies of computer and communications technologies” (Downey, 4).

“A crucial first step in blurring the human-centered boundaries of anthropo-logical discourse is to grant membership to the cyborg image in theorizing, that is, to follow in our writing the ways that human agents routinely produce both themselves and their machines as part human and part machine. How are we to write, for example, without using human-centered language? And if writing is a co-production of human and machine, then who is the “we” that writes?” (Downey, 5).

-Downey, Gary Lee “After Culture” Reflections on the Apparition of Anthropology in Artificial Life, a Science of Simulation.

The Relational Self

The psychologist Kenneth Gergen suggests that “we may be entering a new era of self-conception. In this era the self is redefined as no longer an essence in itself, but relational” (1991:146). “The concept of the individual self,” he continues, “ceases to be intelligible. At this point one is prepared for the new reality of relationship. Relationships make possible the concept of the self. Previous possessions of the individual self—autobiography, emotions, and morality—become possessions of relationships” (p. 170) in the New Superorganic (468).

As Lucy Suchman has put it, “humans and artifacts are mutually constituted. . . Agency—and associated accountabilities—reside neither in us nor in our artifacts, but in our intraactions” (in Hanson, The New Superorganic, 469).

The increasingly intimate connections between humans and nonhuman entities such as prosthetic devices and machines (especially computers) and our growing dependence on them are resulting in a similar kind of splicing that transforms us into cyborgs: new kinds of beings partly organic and partly mechanical. Far from the stable, clearly defined, and bounded units that populate the traditional worldview, cyborgs are hybrid, indeterminate, and ambiguous (Haraway 1991; Dumit and Davis-Floyd 1998:1) in (Hanson, the New Superorganic, 469).

“In Melanesia, aboriginal Australia, and elsewhere, the person is defined as much by position in a network of social relations as by individual traits” (Strathern and Stewart 1988, Wagner 1991, Myers 1986) (in Hanson, the New Superorganic, 468).

David Gunkel holds that communication, which “involves multiple individuals and is often mediated by
electronic or other technological devices, has always been the province of recombinant cyborgs” (2000:340).

In Hanson, “. . . Borg subjects float, suspended between points of objectivity, being constituted and reconstituted in different configurations in relation to the discursive arrangement of the occasion” (Hanson, 345).

Similarly, Mark Poster perceives that, “in the shift from written to electronically mediated
communication a change in the subject from “an agent centered in rational/imaginary autonomy” to one
that is “decentered, dispersed, and multiplied in continuous instability” (1990:6). For example, the notion of the unique author is fading as technological developments such as word processing and hypertext make it easy to modify written texts. These blur distinctions between original author and readers, who are coming to be seen as jointly exercising the role of author (Poster 1990:114–15; 2001:91–94; Landow 1997:90), in Hanson, the New Superorganic, 469.

Source

“The New Superorganic” Current Anthropology Volume 45, Number 4, August–October 2004 by The Wenner-Gren Foundation for Anthropological Research.

“…Today’s children readily think of digital entities as alive and are comfortable with indeterminate
boundaries between organism and machine” (Turkle, 1998).

Profiles of Cyborg Anthropologists

I’ve had numerous people ask me how many Cyborg Anthropologists there were in the world. I’ve generally given the answer of seven, but there are actually quite a bit more than that. From Donna Haraway’s seminal article, A Manifesto for Cyborgs, to Manfred Clyne’s coining of the term ‘Cyborg’, the following people have be closely involved with Cyborg Anthropology since its inception.

Sherry Turkle

Sherry Turkle is Abby Rockefeller Mauzé Professor of the Social Studies of Science and Technology in the Program in Science, Technology, and Society at MIT and the founder (2001) and current director of the MIT Initiative on Technology and Self, a center of research and reflection on the evolving connections between people and artifacts. Professor Turkle received a joint doctorate in sociology and personality psychology from Harvard University and is a licensed clinical psychologist.

Seminars at the Initiative on Technology and Self led to three edited collections, all to be published by the MIT Press, on the relationships between things and thinking. The first volume, Evocative Objects: Things We Think With, was published in Fall 2007. The second volume, Falling For Science: Objects in Mind, will appear in Spring 2008. The third volume, The Inner History of Devices, will follow in Fall 2008. Professor Turkle is currently completing a book on robots and the human spirit based on the Initiative’s 10-year research program on relational artifacts.

Sharon Traweek

Associate professor in the History Department at UCLA; on the faculty of the Anthropology Department at Rice University and the Program in Anthropology & Archeology and to the Program in Science, Technology, & Society at MIT. Has held visiting faculty positions at the Mt Holyoke Five College Women’s Studies Research Center, the Anthropology Department at the University of California at San Diego, and the Program in Values, Technology, Science, and Society at Stanford University. Received my Ph.D. in 1982 from the History of Consciousness Program at the University of California at Santa Cruz.

Lucien Taylor

Assistant professor of visual and environmental studies and of anthropology and director of the Media Anthropology Laboratory. Teaches “Sensory Ethnography”, a collaboration between the departments of Anthropology and Visual and Environmental Studies. The course began last spring semester as students with varying degrees of artistic experience and ethnographic training met to learn video and audio production techniques, as well as to experience and discuss existing work in nonfiction media.

Allucquere Rosanne Stone

Academic theorist, artist, and performer, currently Associate Professor and Founding Director of the Advanced Communication Technologies Laboratory (ACTLab) and the New Media Initiative in the department of Radio-TV-Film at the University of Texas at Austin. Concurrently she is Wolfgang Kohler Professor of Media and Performance at the European Graduate School EGS, senior artist at the Banff Centre, and Humanities Research Institute Fellow at the University of California, Irvine. Stone pursued successful multiple careers in film, music, experimental neurology, writing, engineering, and computer programming.

Paul Rabinow

Professor of Anthropology at the University of California (Berkeley), Director of the Anthropology of the Contemporary Research Collaboratory (ARC), and Director of Human Practices for the Synthetic Biology Engineering Research Center (SynBERC). He is perhaps most famous for his widely influential commentary and expertise on the French philosopher Michel Foucault.

His major works include Marking Time: On the Anthropology of the Contemporary (2007); Anthropos Today: Reflections on Modern Equipment (2003); Essays on the Anthropology of Reason (1996), Making PCR: A Story of Biotechnology (1993); French Modern: Norms and Forms of the Social Environment (1989); The Foucault Reader (1984), Michel Foucault: Beyond Structuralism and Hermeneutics (1983) (with H. Dreyfus); Reflections on Fieldwork in Morocco (1977 & 2007).

Constance Penley

Professor of Film & Media Studies, UC Santa Barbara
Co-Director of the Center for Film, Television and New Media

Professor Penley’s major areas of research interest are film history and theory, feminist theory, cultural studies, contemporary art, and science and technology studies. She is a founding editor of Camera Obscura: Feminism, Media, Cultural Studies. Her most recent work includes NASA/TREK: Popular Science and Sex in America and The Visible Woman: Imaging Technologies, Science and Gender (ed. with Treichler and Cartwright). Her collaborative art projects include “MELROSE SPACE: Primetime Art by the GALA Committee” and “Biospheria: An Environmental Opera,” on which she was co-librettist.

Deborah Heath

Associate Professor
Sociology/Anthropology
Lewis & Clark College

Also my Thesis advisor.
Collaborated on Cyborgs & Citadels Anthropological Interventions in Emerging Sciences and Technologies

Donna Haraway

Currently a professor and chair of the History of Consciousness Program at the University of California, Santa Cruz, United States. She is the author of Crystals, Fabrics, and Fields: Metaphors of Organicism in Twentieth-Century Developmental Biology (1976), Primate Visions: Gender, Race, and Nature in the World of Modern Science (1989), Simians, Cyborgs, and Women: The Reinvention of Nature (1991), Modest_Witness@Second_Millennium.FemaleMan©Meets_OncoMouse (1997), The Companion Species Manifesto: Dogs, People, and Significant Otherness (2003), and When Species Meet (2008).

Deborah Gordon

Presented the original paper on Cyborg Anthropology at the Annual Meeting of the American Anthropological Association in San Francisco in 1992.

Manfred Clynes

A cyborg is a cybernetic organism (i.e., an organism that has both artificial and natural systems). The term was coined in 1960 when Manfred Clynes and Nathan Kline used it in an article about the advantages of self-regulating human-machine systems in outer space.[1] D. S. Halacy’s Cyborg: Evolution of the Superman in 1965 featured an introduction by Manfred Clynes, who wrote of a “new frontier” that was “not merely space, but more profoundly the relationship between ‘inner space’ to ‘outer space’ -a bridge…between mind and matter.”[2] The cyborg is often seen today merely as an organism that has enhanced abilities due to technology,[3] but this perhaps oversimplifies the category of feedback.

Gary Lee Downey

Center for the Study of Science in Society
Virginia Tech

Joseph Dumit

Program in the History of Consciousness
University of California at Santa Cruz
Also presented the original paper on Cyborg Anthropology at the Annual Meeting of the American Anthropological Association in San Francisco in 1992.

Sarah Williams

Women’s Studies
Also presented the original paper on Cyborg Anthropology at the Annual Meeting of the American Anthropological Association in San Francisco in 1992.

Resources

The following is a list of resources that I’ve found useful to my study of Cyborg Anthropology. They’ll be reviewed individually at some point in the future.

Augé, Marc 1995 Non-Places: Introduction to an Anthropology of Supermodernity. New York: Verso.

Bauman, Zygmunt 2000 Liquid Modernity. Malden, MA: Blackwell.

Beck, Ulrich 1995 Ecological Enlightenment: Essays on the Politics of the Risk Society.

Benedikt, Michael, ed. 1991 Cyberspace: First Steps. Cambridge, Mass.: MIT Press. de Certeau, Michel, Luce Giard, and Pierre Mayol 1998 The Practice of Everyday Life.

Berman, Marshall. All That is Solid Melts into Air: The Experience of Modernity. NY: Penguin, 1982.

Best, Kellner, “Deluze & Guattari, Schizos, Nomas, Rhizomes,” pp.76109.

Durkheim, Emile, ed. 1951 Suicide, a Study in Sociology. Glencoe, Ill.: Free Press.

Goffman, Erving 1982 Interaction Ritual : Essays on Face-to-Face Behavior. 1st Pantheon Books ed. New York: Pantheon Books.

Goffman, Erving 1963 Behavior in Public Places; Notes on the Social Organization of Gatherings. [New York]: Free Press of Glencoe.

Gray, Chris, ed. 1995 The Cyborg Handbook. New York: Routledge.

Haraway, Donna 1987 Donna Haraway Reads National Geographic. Video.

Haraway, Donna, Jorge Hankamer, and Gary Lease 1999 Between Nature & Culture Cyborgs, Simians, Dogs, Genes & Us.

Horst, Heather, and Daniel Miller 2006 The Cell Phone: An Anthropology of Communication. New York: Berg.

Ito, Mizuko 2004 A New Set of Social Rules for a Newly Wireless Society. Japan Media Review 2(4).

Latour, Bruno 2005 Reassembling the Social: An Introduction to Actor-Network-Theory. New York: Oxford University Press.

Moore, Gordon E. 1965 Cramming More Components Onto Integrated Circuits. Electronics Magazine.

Oulasvirta, Antti, Sakari Tamminen, Virpi Roto, and Jaana Kuorelahti 2005 Interaction in 4-Second Bursts: The Fragmented Nature of Attentional Resources in Mobile HCI.

Plant, Sadie 2004 On the Mobile; the Effects of Mobile Telephones on Social and Individual Life . Motorola.

Poster, Mark, “Consumption and Digital Commodities In the Everyday,” Cultural Studies. 18, 2/3 March/May 2004, pp. 409-423.

Schivelbusch, Wolfgang 1986 The Railway Journey: The Industrialization of Time and Space in the 19th Century. Berkeley, Calif.: University of California Press.

Sennet, Richard 1978 Fall of Public Man: On the Social Psychology of Capitalism. .

Turner, Victor 1967 The Forest of Symbols; Aspects of Ndembu Ritual. Ithaca, N.Y.: Cornell University Press.

Weiser, Mark 1993 Ubiquitous Computing. Computer 26(10).

The date’s been set. Due to scheduling conflicts (including the event being really close to Thanksgiving) CyborgCamp Portland will be held on December 6th, 2008, at Portland’s CubeSpace, which is at 622 SE Grand Ave Portland, Oregon 97214

You can RSVP for CyborgCamp on Upcoming if you’d like to attend, but note that the formal registration will begin in a few weeks. If you follow @cyborgcamp or @caseorganic on Twitter, you’ll know when you can officially register for the event. If you don’t use Twitter, you can E-mail caseorganic at gmail.com and I’ll personally let you know when official registration is open. There will also be a link from the Upcoming page, so check back in a few weeks.

CyborgCamp is a conversation about the future of technology, and how humans fit in.

Want to help out? You can do it in 4 different ways!

1. Sponsor. E-mail Nate Angell at ixmati at gmail.com or Twitter @xolotl. See the sponsors page.
2. Blog, Tweet, write and broadcast the event (before, during and after.) See the Marketing Page Email Amber Case at caseorganic at gmail.com or Twitter @caseorganic
   

3. Volunteer before, during and after the event. Email Bram Pitoyo at brampitoyo at gmail.com or Twitter @brampitoyo We need 3 more volunteers for the morning set-up (7 Am) and take down (6-7Pm).

4. Attend. RSVP on Upcoming.org (Note that RSVP does not guarantee you a space if you’re not paid for register).

What to Expect at the Conference:

One room will be devoted to keynote sessions on various aspects of the cyborg (technological, health, spiritual, communication, humanity, etc.), and the other three rooms of the conference will be unconferences, done BarCamp-style

Who should come?

This is an educational mindsharing and networking event that encourages high-level interdisciplinary interaction.

Classrooms, individuals and businesses are encouraged to attend the event remotely. It will be livestreamed through multiple channels and will be archived and tagged for future viewing. Details on remote conference access will be available a week before the conference begins.

Tags

Flickr Tag: cyborgcamp

Twitter: @cyborgcamp or #cyborgcamp

All other social media: cyborgcamp

See you there!

 

 Hazelnut Tech Talk Episode 10 [29:29m]: Play Now | Play in Popup | Download (398)

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Hazelnut Tech Talk is a collaboration between Amber Case and Bram Pitoyo

This episode features Reid Beels and Chris Pitzer, wherein we talked about abandonware, search engines with unique algorithms, Cyber Surfari-adorned T-shirt, getting free meals for reading books, and a potential CyborgCamp session composed of scientifically extrapolating claims in science fiction stories of the past to predict the future.

And if you listen to the end of the podcast, Reid’s and Chris’ Twitter username is @reidab and @chrispitzer, respectively.

A cyborg (shorthand for “cybernetic organism”) is a symbiotic fusion of human and machine.

Humans have always developed technologies to help them survive and thrive, but in recent decades the rapid escalation and intensification of the human-technology interface have exceeded anything heretofore known. From satellite communications to genetic engineering, high technologies have penetrated and permeated the human and natural realms.

The Augmentation of Biological and Mental Landscapes

Indeed, so profoundly are humans altering their biological and physical landscapes that some have openly suggested that the proper object of anthropological study should be cyborgs rather than humans, for, as Donna Haraway says, we are all cyborgs now”.

Time and Space Compression

The distance between individual and community will continue to decrease, and those products and services which decrease the amount of time and space it takes to create an action will be the most successful. Actions and devices will become lighter and lighter, and the social will continue to become more and more mobile. The convergence of various technologies will result in rapid learning and communication never imagined before.

CyborgCamp

Amber Case is a founder of CyborgCamp, which will be held in Portland, Oregon on Nov. 22, 2008. You can follow her on Twitter @caseorganic.

Speaking

She recently spoke at Portland’s Interactive Convergence Conference on “From Telephone to Tweetup: An abbreviated history of technology and social exchange“.

Download

You can download her thesis on Cell Phones and Cyborg Anthropology here. It is titled “Cell Phones and their Technosocial Sites of Engagement”.

What is Cyborg Anthropology?

I’m writing this at Gnomedex, because I realized that a lot of people are interested in Cyborg Anthropology, but somehow it doesn’t compress well into 140 characters. Darn, this non-portable data! Thanks to Kris Krug for tweeting about it. He’s a fantastic photographer.

What I do

I study the symbiotic relationship between humans and computers, and the psychology of space that is created by online environments.

My dad is an inventor, and a computer enthusiast. So I’ve been chilling with computers and wacky things since I was born. My dad had a laboratory. I used to. Then social media happened. The ‘field’ of anthropology suddenly arrived at my fingertips. Google Analytics, RSS feeds, audio recording and Twitter have vastly enhanced my ability to understand the effects that computers have had on humans and vice versal.

History of Cyborg Anthropology

Cyborg Anthropology was declared as an actual sub-subject of the Anthropology of Science at a conference in 1993. I discovered it two years ago, and realized that I’ve been doing Cyborg Anthropology my entire life.

How Many Cyborg Anthropologists are There?

There’s probably 4 or 5. I can only name two –> Donna Haraway, the founder, and Deborah Heath, my thesis advisor. I wrote my thesis on “Cell Phones and Their Technosocial Sites of Being”. It was really fun. Lots of Supermodernism in there.

Your Mind on Anthropology

Anthropology is cool, because once you learn it your mind begins to function in There’s too much, really. Much more than 140 characters. There is a lot of applying systems theory to demographics and looking at influencers. There is a lot of mapping social networks and understanding how information is exchanged.

Cyborg Anthropology is the Reason I’m at Gnomedex

I wanted to study Gnomedex because it is an awesome event and boatloads of data is exchanged here. Thus, I E-mailed Chris Pirillo about my research, and he sent me a ticket. That was extremely kind of him. I love conferences and networking.

Applying Anthropology to Product Development

The distance between developers and consumers is shrinking. Everyone at Gnomedex knows this. But the distance between profiles and responses is also changing. It’s becoming faster! The time and space it takes to exchange information is becoming super-small, and super rapid!

Now what?

I’ll be speaking at Inverge, a conference in Portland, Oregon (that’s where I am from) about space time compression. That’s really what the conference is about. People from Wieden Kennedy will be there, as well as MIT. Hooray! Hopefully this will help. You see, I just graduated from college, so I am new to the world. I just spent the last 3.5 years of my life studying, without looking up or spreading out. Thanks for being interested in this strange (and increasingly normal) subject.

Applied Anthropology

With Anthropology, I end up looking products as fruit (ripe or not) — and people don’t like packaging that isn’t ripe. Cyborg Anthropology is very easily applied to usability studies (don’t make users excessivly tab or click!, ect.).

Plus, you get funky stuff like “Google is a picky eater, make yourself delicious” (applied to search engine optimization.

Apology

I wrote this really quickly. My internet access is pretty limited. I apologize for spelling mistakes or errors. Please E-mail me at caseorganic@gmail.com if you need more information. Consider visiting Portland and I’ll introduce you to the tech scene. I’ll be giving a lightning talk on the History of the Cell Phone at 1:00Pm on September 5th, 2008 at Inverge.

You can also follow me on Twitter at @caseorganic.

A cyborg (shorthand for “cybernetic organism”) is a symbiotic fusion of human and machine.

Humans have always developed technologies to help them survive and thrive, but in recent decades the rapid escalation and intensification of the human-technology interface have exceeded anything heretofore known. From satellite communications to genetic engineering, high technologies have penetrated and permeated the human and natural realms.

The Augmentation of Biological and Mental Landscapes

Indeed, so profoundly are humans altering their biological and physical landscapes that some have openly suggested that the proper object of anthropological study should be cyborgs rather than humans, for, as Donna Haraway says, we are all cyborgs now” (The Cyborg Handbook, by Cris Hables Grey).

Definition, from Powerset, a Wikipedia compendium, on Biogenetic Structuralism.

A cyborg, short for “cybernetic organism,” is a being that is part cybernetic machine and part organism, a term coined by two NASA scientists, Manfred Clynes and Nathan Kline (1960, reprinted in Gray 1995). These men suggested some of the advantages for space exploration of altering the human body with machines.

The group’s analysis of the cyborg is grounded in the findings of modern neuroscience. The perspective is grounded upon the presumption that human consciousness and culture are functions of the human nervous system. In other words, consciousness is as much the function of the brain as digestion is the function of the stomach and grasping the function of the hand.

Their reasoning and research led ultimately to a four stage account of the evolution of the cyborg — a natural, but special case of the evolution of technology as a whole. The group hypothesizes that the emergence of the cyborg is following these stages:

• Stage I: Replacement or augmentation of the human skeleton. Examples: wooden leg, hook for lost hand, armor, false teeth, etc. This has been going on for centuries.

• Stage II: Replacement or augmentation of muscle. Examples: mechanical hand for lost hand, other prosthetic devices, mechanical heart valve, replacement of lens in eye, etc. Began to emerge in the mid-20th century.

• Stage III: Replacement or augmentation of parts of the peripheral nervous system, autonomic nervous system and the neuroendocrine system. Examples: bionic arms and legs, pacemakers, automatic biochemical pumps, etc. Emerging in the later 20th century.

• Stage IV: Replacement or augmentation of parts of the central nervous system. Examples: video “eyes” for blind, Air Force cyborg fighter plane control, etc. Rudimentary steps in the later 20th century.

My Role as a Cyborg Anthropologist

I became a Cyborg Anthropologist because I knew that the relationship between humans and computers would only increase in importance in the coming century. As a Cyborg Anthropologist, it is possible to apply traditional anthropological methods to the study of human computer interaction. I use ethnographic methods that combine qualitative and quantitative analysis in order to optimize human productivity and healthy practices during an area of intense development.