First Looks: CATaC '98\ud

The First International Conference on Cultural Attitudes Towards Technology and Communication (CATaC’98), and its affiliated publications, seek to bring together current insights from philosophy, communication theory, and cultural sciences in an interdisciplinary dialogue. The synthesis of disparate scholarly ideas will shed greater light on just how culture impacts on the use and appropriation of new communications technologies. Beyond the individual contributions themselves, some of our most significant insights will emerge as we listen and discuss carefully with one another during the conference itself. As a way of preparing for that discussion, I offer the following overview of the CATaC papers and abstracts, along with a summary of the insights and questions they suggest

East–West Perspectives on Privacy, Ethical Pluralism and Global Information Ethics

Information and Communication Technologies (ICTs) are both primary drivers and facilitating technologies of globalization—and thereby, of exponentially expanding possibilities of cross-cultural encounters. Currently, over one billion persons throughout the planet have access to the Web: of these, Asian users constitute 35.8% of the Web population, while Europeans make up 28.3 % of world users—and North Americans only 20.9% (Internet World Stats, 2007). Our histories teach us all too well that such encounters—especially concerning potentially global ethical norms—always run the risk of devolving into more destructive rather than emancipatory events. Speci?cally, these encounters risk pulling us into one of two contradictory positions. First of all, naïve ethnocentrisms too easily issue in imperialisms that remake “the Other” in one’s own image—precisely by eliminating the irreducible differences in norms and practices that de?ne distinctive cultures. Second, these imperialisms thereby inspire a relativistic turn to the sheerly local—precisely for the sake of preserving local identities and cultures. Hence the general problem: how we might foster a cross-cultural communication for a global ICE that steers between the two Manichean polarities of ethnocentric imperialism and fragmenting relativism

"Revolution? What Revolution?" Successes and limits of computing technologies in philosophy and religion

Computing technologies like other technological innovations in the modern West are inevitably introduced with the rhetoric of "revolution". Especially during the 1980s (the PC revolution) and 1990s (the Internet and Web revolutions), enthusiasts insistently celebrated radical changes— changes ostensibly inevitable and certainly as radical as those brought about by the invention of the printing press, if not the discovery of fire.\ud These enthusiasms now seem very "1990s�—in part as the revolution stumbled with the dot.com failures and the devastating impacts of 9/11. Moreover, as I will sketch out below, the patterns of diffusion and impact in philosophy and religion show both tremendous success, as certain revolutionary promises are indeed kept—as well as (sometimes spectacular) failures. Perhaps we use revolutionary rhetoric less frequently because the revolution has indeed succeeded: computing technologies, and many of the powers and potentials they bring us as scholars and religionists have become so ubiquitous and normal that they no longer seem "revolutionary at all. At the same time, many of the early hopes and promises instantiated in such specific projects as Artificial Intelligence and anticipations of virtual religious communities only have been dashed against the apparently intractable limits of even these most remarkable technologies. While these failures are usually forgotten they leave in their wake a clearer sense of what these new technologies can, and cannot do

Falling through the (cultural) gaps?

In this paper we report findings of a study of online participation by culturally diverse participants in a distance adult education course offered in Canada, and examine two of the study’s early findings. First, we explore both the historical and cultural origins of “cyberculture values” as manifested in our findings, using the notions of explicit and implicit enforcement of those values. Second, we examine the notion of “cultural gaps” between participants in the course and the potential consequences for online communication successes and difficulties. We also discuss theoretical perspectives from Sociolinguistics, Applied Linguistics, Genre and Literacy Theory and Aboriginal Education that may shed further light on “cultural gaps” in online communications. Finally, we identify the need for additional research, primarily in the form of larger scale comparisons across cultural groups of patterns of participation and interaction, but also in the form of case studies that can be submitted to microanalyses of the form as well as the content of communicator’s participation and interaction online

Cultural Diversity and Participatory Evolution in IS: Global vs. Local Issues

A core issue in communication, culture should thus have considerable weight in IS as communication technologies. We review research documenting the importance of diverse cultural elements – including those identified by Hall and Hofstede – to IS design and usage if these are to be successful. An analysis of emerging participatory approaches facilitated by ICTs, including recent research on community networks and how users from diverse languages and cultures participate differently in Wikipedia, further highlights specific aspects of culture and language essential to successful IS design and implementation. We argue that participatory approaches and user-centric technologies appear to play increasingly important roles in diverse cultures and societies: this suggests IS research should take advantage of both extant and emerging frameworks for analyzing culture, technology, and communication – especially if IS is to continue to play a key role in the cultural (re)evolution ICTs facilitate

"Revolution? What Revolution?" Successes and limits of computing technologies in philosophy and religion

Computing technologies like other technological innovations in the modern West are inevitably introduced with the rhetoric of "revolution". Especially during the 1980s (the PC revolution) and 1990s (the Internet and Web revolutions), enthusiasts insistently celebrated radical changes— changes ostensibly inevitable and certainly as radical as those brought about by the invention of the printing press, if not the discovery of fire. These enthusiasms now seem very "1990s�—in part as the revolution stumbled with the dot.com failures and the devastating impacts of 9/11. Moreover, as I will sketch out below, the patterns of diffusion and impact in philosophy and religion show both tremendous success, as certain revolutionary promises are indeed kept—as well as (sometimes spectacular) failures. Perhaps we use revolutionary rhetoric less frequently because the revolution has indeed succeeded: computing technologies, and many of the powers and potentials they bring us as scholars and religionists have become so ubiquitous and normal that they no longer seem "revolutionary at all. At the same time, many of the early hopes and promises instantiated in such specific projects as Artificial Intelligence and anticipations of virtual religious communities only have been dashed against the apparently intractable limits of even these most remarkable technologies. While these failures are usually forgotten they leave in their wake a clearer sense of what these new technologies can, and cannot do

First Looks: CATaC '98

The First International Conference on Cultural Attitudes Towards Technology and Communication (CATaC’98), and its affiliated publications, seek to bring together current insights from philosophy, communication theory, and cultural sciences in an interdisciplinary dialogue. The synthesis of disparate scholarly ideas will shed greater light on just how culture impacts on the use and appropriation of new communications technologies. Beyond the individual contributions themselves, some of our most significant insights will emerge as we listen and discuss carefully with one another during the conference itself. As a way of preparing for that discussion, I offer the following overview of the CATaC papers and abstracts, along with a summary of the insights and questions they suggest

East–West Perspectives on Privacy, Ethical Pluralism and Global Information Ethics

Information and Communication Technologies (ICTs) are both primary drivers and facilitating technologies of globalization—and thereby, of exponentially expanding possibilities of cross-cultural encounters. Currently, over one billion persons throughout the planet have access to the Web: of these, Asian users constitute 35.8% of the Web population, while Europeans make up 28.3 % of world users—and North Americans only 20.9% (Internet World Stats, 2007). Our histories teach us all too well that such encounters—especially concerning potentially global ethical norms—always run the risk of devolving into more destructive rather than emancipatory events. Speci?cally, these encounters risk pulling us into one of two contradictory positions. First of all, naïve ethnocentrisms too easily issue in imperialisms that remake “the Other” in one’s own image—precisely by eliminating the irreducible differences in norms and practices that de?ne distinctive cultures. Second, these imperialisms thereby inspire a relativistic turn to the sheerly local—precisely for the sake of preserving local identities and cultures. Hence the general problem: how we might foster a cross-cultural communication for a global ICE that steers between the two Manichean polarities of ethnocentric imperialism and fragmenting relativism

We are the Borg: the Web as agent of assimilation or cultural Renaissance?

In the United States, we are immersed in a series of messages concerning technology in general and computer-mediated communication (CMC) technologies (such as the Internet, its offspring the Web, etc.) in particular: these technologies are crucial, we are told, because they will lead us to an "electronic global village." Thanks to these and their even more powerful descendents (just around the corner of an ever brighter future), the electronic global village will enjoy seamless and transparent communication: such communication will inevitably bring in its wake greater freedom of expression, greater democratic governance and affiliated rights, and, last but certainly not least, greater economic prosperity. The surrounding atmosphere of pundits' articles and manufacturers' advertisements breathlessly promise a global happy family: Jamie Lee Curtis (whether as Wanda or Wendy?) can call from "anywhere" on her cell phone, and New York customers can discuss their custom-woven rug with their Tibetan village craftsman. I have become increasingly convinced, however, that the icon of the electronic global village is not simply advertisers' exaggeration and hype, a crafty - and successful - appeal to deeply-seated US values and beliefs for the sake of selling hardware and software. I will argue, rather, that such fond beliefs are a kind of bad myth - what Bourdieu calls meconnaisance, a framework internalized in our minds - one that then produces reality as it shapes human acts and behavior, and thus our history and society. This myth is philosophically suspect because we can see rather quickly that it rests on two contradictory philosophical assumptions regarding technology - i.e., the presumption of technological instrumentalism (these technologies are culturally and morally neutral) and of technological determinism (once these technologies are made available, they will inevitably reshape the world - including diverse peoples and cultures - in alignment with the ostensibly universally valid values of democratic governance, free speech, etc.). This philosophical incoherence, moreover, is accompanied by profound political consequences. Especially if the technological determinism presumed by proponents of CMC as leading to greater world democracy and prosperity is granted, and if we recognize that the values and communication preferences embedded in these technologies are not universally shared, but indeed conflict (sometimes deeply) with the values and communication preferences of diverse cultures - then CMC technologies emerge as an agent of a globalization process that threatens to flatten all distinctive cultural values and communication preferences into a single homogenous "McWorld." It is precisely against such homogenizing globalization, of course, that diverse cultures and peoples react, sometimes violently, in the effort to preserve their distinctive identities - what political scientist Benjamin Barber refers as "Jihad.