Bethinged [bedingt]

Bethinged

Depending on whose numbers you look at, gaming is now a 30 billion dollar industry that is rapidly growing and evolving worldwide. These emergent and pervasive games are not only major cultural forces and ontological worlds that we inhabit, they are also ethical phenomenathat demand our ethical attention and our ethical scrutiny. Some questions that I am thinking about:

  1. What makes games ethical phenomena?
  2. Does the game design process present new ethical issues to be explored and developed?
  3. What kinds of ethical issues and moral responsibilities are raised by gaming technologies?
  4. How can we think about the relationships between games and the good life for individuals as well as for cultural quality more broadly?

Assuming that we come to know ourselves through our experiences, then what might your gaming experiences (or lack thereof) teach you about yourself? What might be revealed about your ethical being-in-the-world in-interaction-with the technological? How are you bethinged by technological things thinging (simultaneously dependent upon, indifferent to, immersed in and inhabited by technology)? 

We are all members of one human family, sharing one fragile home within a vast infinity of technological possibilities. When you rewind back through gaming’s world history, what do you see? Fast forward to the future: will we look back with dignity or with indignity for what gaming technologies are, how they evolved and how we made them to be?

//PJ

New ways of Being with Technology: Beggar Robots

Increasingly, the marginalized and materially deprived are not allowed to ask for money in public spaces, and the well-off are remiss to give money to the homeless. However, what if the beggar is a robot?

The Beggar Robot project designed by Pavle & Sašo Sedlacek tests the hypothesis that the “haves” of society will show more sympathy to the “have-nots” if they communicate from a safe distance via a technological interface. Socially excluded people can rent the Beggar Robot for a day and exploit the possibilities of technology to beg for $$$ in the name of the poor.

The Beggar Robot 1.0 was first tested in 2006 in the biggest shopping center in Ljubljana, Slovenia (where they do not allow humans to beg, but excitedly and curiously welcomed the Beggar Robot). Beggar Robot 2.0 is now bringing robotic charity to public spaces in other countries, adapting to the local context and language using open source software. Built using scrap parts recycled from junkyards and second hand stores, the Beggar Robot bears a consciousness for a world dominated by the ideology of endless development. Will we start to see Beggar Robots of the Next Generation on every street corner in the future? What happens when the novelty wears off?

Ingredients for “Žicar/Beggar”
2 – 4 old computer boxes
Accumulator or Computer power supply (both can be included)
1 or 2 CD-rom units for hands
Small TV
Sensor of motion
DVD or WHS player
1.5 A voltage regulator 12/5 V=
Inverter 12V=/220V Hz 100W
Relay 220V Hz
Pulser 0-20 sec. and Relay 12V=
Amplifier for speakers (optional)

More info: http://www.sasosedlacek.com/anglesko/projects_beggar.htm

Your Digital Age

If you want to know how old you REALLY are, then consider the media you use instead of the generation you were born into! This idea is from Penelope Trunk (Brazen Careerist) & Margaret Weigel (who has done research on digital media engagement at Harvard & MIT): “”We should not judge people rigidly by the years they were born… if we want to define people by categories, it should be by behaviors because this is something each of us chooses.” 

Add up your points to figure out what generation you’re really a part of:

Do you have your own web page? (1 point)

Have you made a web page for someone else? (2 points)

Do you IM your friends? (1 point)

Do you text your friends? (2 points)

Do you watch videos on YouTube? (1 point)

Do you remix video files from the Internet? (2 points)

Have you paid for and downloaded music from the Internet? (1 point)

Do you know where to download free (illegal) music from the Internet? (2 points)

Do you blog for professional reasons? (1 point)

Do you blog as a way to keep an online diary? (2 points)

Have you visited MySpace at least five times? (1 point)

Do you communicate with friends on Facebook? (2 points)

Do you use email to communicate with your parents? (1 point)

Did you text to communicate with your parents? (2 points)

Do you take photos with your phone? (1 point)

Do you share your photos from your phone with your friends? (2 points)

0-1 point – Baby Boomer

2-6 points – Generation Jones

6- 12 points – Generation X

12 or over – Generation Y

While Penelope & Margaret created this test June 25, 2007, it is already dated. Further, what about Generation Z (otherwise classified as iGen, Gen @ and Generation Now)?

$6500 in 1909, 2009

My car was getting difficult to drive, more specifically it was taking Herculean effort to turn the wheel. Thinking that the power steering fluid might be low, I drive to visit the trusty Mini-Mechanics (Mini is particular about its fluids, you can’t just use the Canadian Tire brand). Six hours and a **whopping** $6500 later…. and my wee car is whistling like new again. Power steering failure was diagnosed by the Mini-doctors, who only operate using brand new parts to repair the offending malfunction, refusing to patch the problem. Both the power steering rack and the power steering motor-pump are just shy of $2000 EACH and there were other apparently rusty parts that needed to be replaced in order to put my car back together. Hip hip hoooooooooray for warranty!! 

A bit of internet research finds that 100 years ago I could have bought 5.5 cars for $6500 or 1000 quarts of milk or 1000+ loaves of bread. However, at an average income of $637 per year (or $53 per month), I would most likely be walking.

Interesting statistics from one century ago: 

  • Total vehicle production in the U.S. is 4,192
  • Top speed for new cars is 8 mph. Gasoline fuel efficiency is 35 mpg
  • Total vehicle registration is 8,000. There are 10 miles of paved roads
  • In 1900, 115 auto deaths – 96 lynchings
  • Theft is a problem, even in the early days, so the Leach Motor Carriage has a removable steering lever – an early anti-theft device
  • Avg. Income (US)………………………………………… $637/year
  • New Home (Median Price)…………………………….. $2,225
  • New Car (Avg. Cost)……………………………………. $1,168
  • Milk (Qt)…………………………………………………… $0.07
  • Bread (Loaf)………………………………………………. $0.04

I don’t have a pic of my Cooper, which is most certainly NOT red (that would clash with my hair 😉 so here is a more interesting Mini XXL Luxury Limo for you to gaze upon, complete with a pool in the rear.

//PJ

 

Virtually McLuhan: Theorizing Code and Digital Life

Problematizing interpretation was the lesson I learned last week while listening to Suzanne de Castell’s provocative talk, One Code To Rule Them All:

“When all that has been solid melts into code, how do we rethink and re-make scholarly praxis – theory, research and pedagogy – built from and for a literate universe? Quality becomes quantity, arts and sciences are re-fused, media fluidly converge, and even the ontology of the body, this ‘too solid flesh’ of Hamlet’s distracted imaginings, becomes molten, as virtuality.”

Suzanne is a lively and engaging speaker, calling out to resuscitate the pedagogy of play, and ensorcelling my thoughts with terms like ludic epistemology, digital hermeneutics, design-driven theorizing and the navigation of UNCERTAINTY.

The uncertainty principle abouds...  Suzanne clearly shows how evidence-based research can be disabling, poking big holes in the elaborate fiction of the one truth from one rigid perspective, raising questions like: How does language prevent us from understanding? What does it mean to encode knowledge as a game? How does research serve to keep knowledge at bay? Foucault troubles our desire for certainty, calling this a rancorous will to knowledge that reveals no universal certainties except that all knowledge rests upon injustice as there is no right to truth, not even in the act of knowing. Foucault furthers argues that: “the instinct for knowledge is malicious (something murderous, opposed to the happiness of mankind),” as we are progressively and dangerously enslaved to the violence of reason and the quest for certainty: “knowledge now calls for experimentation on ourselves, calls us to the sacrifice of the subject of knowledge.”  Adding the words of Nietzsche, in The Dawn, “Knowledge has in us been transformed into a passion which shrinks at no sacrifice and at bottom fears nothing but its own extinction.”  Whoa!!!!  It’s time to slow down, to be still and to listen.

A recent conversation with Franc Feng about David Jardine’s Reflections on education, hermeneutics and ambiguity brings forth a research path that lies beyond the neutered quest for certainty, where ambiguity is not a mistake to be corrected or solved through exhaustive methodological effort, rather this path enlivens the possibility of generative inquiry that embraces the original difficulties of life with respectful attentiveness and a radical openness that does not foreclose. For we must preserve our space for listening to and dwelling in the rich interplay of textured human lifeworlds and inconsistent truths: knowlege becomes degenerative when we are so narrowly focussed on uncovering functional certainties. This desperate longing for foreclosure, this deep longing to mine data for fixed polished meanings, this longing for the last word where nothing else needs to be said, for things to be final once and for all… is ultimately (according to Jardine) a longing for unthinking, unknowing and unfulfillment: it is not a longing for life, it is a longing for death.

//pj

Education & The Future of Technology

A Must See Presentation: SHIFT HAPPENS!!

    There are 31 billion searches on Google every month. In 2006, this number was 2.7 billion. To whom were these questions addressed B.G. (Before Google)?
    It is estimated that 4 exabytes (4.0 x 10^19) of unique information will be generated this year. This is more than the previous 5000 years.
    The number of text messages sent and received every day exceeds the total population of the planet.
    There are over 200 million registered users on MySpace. If MySpace were a country, it would be the 5th largest in the world.
    It is estimated that a week’s worth of the New York Times contains more information than a person was likely to come across in a lifetime in the 18th century.
    By 2013, a supercomputer will be built that exceeds the computational capabilities of the human brain. Predictions are that by 2049, a $1000 computer will exceed the computational capabilities of the entire human species.

How To Write an Abstract

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Try it out & post your response!!

 

A Theory of Cognition

Cognition as (Inter)Activity in the Techno-Cultural World

* How do we learn?

* How do learning, culture and technology belong to or juxtapose with cognition?

* What is cognition in a rich reality, complex and shared world?

New perspectives on thinking and learning view cognition not only as the mental processing of information occurring in the brain, but also, and more importantly, as (inter)activity in our technological and cultural worlds. Techno-cultural theory, which is grounded in the interdisciplinary study of The Learning Sciences, asserts that cognition is inseparable from epistemology and ontology as a complex system of technological and cultural phenomenon distributed over (not divided amongst) mind, body, artifact and activity in socially organized settings. In this view, cognition is not bounded by the skin or the skull, but is a cultural process of coming to be, in-interaction-with the technologies that we use (Petrina et al., 2008, p.386).

Learning can be thought of as:
1) “adaptive reorganization in a complex system” (Hutchins, 1995, p.289) or
2) “assembling what assembles the world” (Petrina et. al, in press) or
3) progress or growth along a trajectory of participation within a community of practice (Greeno, 1997).

Learning and making sense of things are part and parcel of what people do in the world. I believe that we come to understand our being in the world through: 1) interaction with natural and technological resources, and 2) participation within specific cultural contexts which have their own characteristic discourses, values and goals. For example, think of any idea or object (concrete or abstract): you become familiar with the affordances and constraints of that idea or object by interacting with it. At the same time, your experiences are shaped by your belonging to a particular community of people for whom the object has meaning, usefulness and relevance.

This techno-cultural perspective informs my research: in order to investigate cognition and the kind of learning that takes place in game-play and game-design, I must understand that game worlds are not merely digital environments where things just happen, rather, they are distinctive cultures and technologically-mediated communities where people engage in complex (individual and collaborative) cognitive activities and substantial identity development as well (aka: learning).

Your thoughts? PJ

References:
Greeno, J. (1997). Response: On claims that answer the wrong questions. Educational Researcher, 26 (1), 5-17.

Hutchins, E. (1995). Cognition in the wild. Cambridge, MA: MIT Press.

Petrina, S., Feng, F. & Kim, J. (2008). Researching cognition and technology: How we learn across the lifespan. International Journal of Technology and Design Education, 18, 375-396.

Petrina, S., Castro, J., Feng, F., Hall, L., James, K., Kojima, D., Rusnak, P. & Trey, L. (submitted 9 May 2008). On learning, and the learning arts, sciences and technologies. Learning Inquiry.

The Juxtaposition of Social Change and Gaming

Times are changing in our technologically connected world and the way we think about games needs to change too. Games do much more than entertain us and research shows how games offer inherently engaging environments for learning complex concepts that are difficult to teach, like sustainable development and global interdependence.

I am most intrigued by the growing genre of serious games about real-world issues, games that encourage youth to become more responsible citizens, including: Becoming a World Hero (UNICEF), eLections: Your Adventures in Politics (Cable in the Classroom), Freedom HIV/AIDS mobile phone games (House of Learning), Climate Challenge (BBC), Re-Mission (HopeLab), Whack TB (Families USA Global Health Initiative), A Force More Powerful (International Center on Nonviolent Conflict), Play the News (Impact Games), Stop Whaling (GreenPeace UK), 3rd World Farmer (IT University of Copenhagen), McDonald’s (MolleIndustria), Karma Tycoon (Do Something Inc), Planet Green Game (Starbucks), PeaceMaker (Impact Games), Nuclear Weapons (The Nobel Peace Prize), Free Rice (United Nations WFP) and Fatworld (ITVS). I advocate that these games for change offer important opportunities to reach and engage youth with the social, cultural, technological and political issues effecting their lives and futures.

According to a large-scale quantitative study on Teens, Games & Civics (Pew Research Center, 2008), 97% of all American teens play some kind of video game: “Game playing is universal, with almost all teens playing games and at least half playing games on a given day.

Not only is gaming ubiquitous in the social and leisure lives of youth, it also occupies an increasingly important role in civic and political life:

76% of gamers help others while gaming,

52% report game-play where they think about moral and ethical issues,

44% report playing games where they learn about a problem in society, and

40% report playing games where they learn about a social issue.

With certainty, the growing genre of games for change matters and the research questions are piling up. How do we learn about social justice by playing video games designed for change? What is the pedagogical potential for long-term thinking and deep conceptual understanding beyond the simulated game-play? What are the relationships between in-game experiences and real-world engagement? How might the popularity of gaming ignite interest in civic and moral leadership? Can communities of gamers playing together learn to change their attitudes and actions at both the individual and collective levels of society? How might gaming contribute to student success in school settings by making learning more responsive, meaningful and relevant?

Games for change is a new frontier of unknown opportunities as research is just beginning to understand how simulated learning experiences transfer to the real world. While the potential for games is breathtaking, a positive advocation is not complete without a serious reminder of the dark side lurking within diverse gaming experiences. We are circularly implicated as gaming plays an increasingly vital role in our lives: we make the gaming technologies that then shape who we are and how we exist in the world.

If the games we design and play have considerable effect upon our moral and social identities, then we have an enormous responsibility to create games that are valued for their contribution to the quality of life that is worth living. The current reality, however, is that gaming is a medium with distinctly political and/or economic agendas, and most games (including educational games) are created in the absence of any coherent theories of learning without a solid underlying body of research. As such, it is no surprize that the vast majority of the top-twenty selling video games contain heavily disturbing and violent content (Entertainment Software Association, 2008).

Games are not culturally benign and a major concern is the equitable representation of gender, race, class, religion and sexuality—and not the further dissemination of white, western culture. Access for all is another challenge for the serious games movement and no matter how meaningful games are, there is no magical built in guarantee that everybody will be included. Therefore, collaborative efforts between students, parents, educators, governments, social organizations and game developers are important to enable disenfranchised youth to participate in the learning opportunities afforded by digital networks and gaming technologies.

We need to be mindful of both industry developments and academic research, especially as gaming is evolving from a rather vexed history to a much sweeter spot within the field of education. Now is not the time for passive acceptance, it is the time for critical thinking and continuous questioning about the roles that games can and should play. My marked enthusiasm is not that I believe the world’s problems will be solved by simply playing games, but rather that game experiences stimulate new ways of thinking and open up questions for discussion about deep-rooted issues of social justice. For example, how might the future of education be shaped by playing games for change in the post-industrial school? What kinds of games will we need to play to learn and practice the social, organizational and technological skills required for participation in a globalized culture? How might massively multi-generational teams of students and experts join together to explore and solve real-world challenges by making social-change games?

Our children look to us to teach and inspire them in meaningful ways, and it behooves us to seriously consider how playing games for change might help humanity move towards the goal of a more benevolent future for our planet earth home. Playing video games can create a socially-responsive space for learning as well as an authentic pedagogical place for developing the sustained engagement that will perhaps make today’s gamers the most socially conscious generation in history. Parents and teachers, I hope that you will play these meaningful games with your children: for fun and for change.

//PJ

How do we learn PEACE?

Did you know there are well over 1,000,000 texts about peace… each read by an average of three people, including the author and the publisher? [source: joke!]
Who really wants to read about peace? From the reactions I receive about my interests in Peace & Gaming, peace is not generally valued as a cutting-edge or critical area of gaming research. Peace is just a lovely little old lady idea, merely a sweet or trivial topic of inquiry…
In my search for a more scientifically verifiable and rigorous approach to studying peace, I am enlivened by the work of world-renowned quantum physicist, Dr. John Hagelin (PhD from Harvard). Impressively, Hagelin’s work includes some of the most cited references in the physical sciences and his outstanding research contributions have earned him official recognition as a scientist in the tradition of Einstein. Dr. Hagelin is unique among scientists in being one of the first to apply advanced knowledge for the practical benefit of global human concerns.
According to Hagelin, permanent world peace is real and can be achieved by stimulating technologies from the science of consciousness. Yes, there is an actual science of peace because the field of consciousness is the field of unity, the field of bliss on a tangible, powerful physical level millions of times more powerful than a nuclear force… if we can just access it. Consciousness can access peace, as Hagelin believes, thus we need more peacemakers who develop their nervous systems to the point where they become lighthouses radiating peace. Together, these peaceful people will stimulate the unified field of peace, simultaneously strengthening and unifying the world’s diversity in happiness, prosperity and invincibility.
Dr. Hagelin sheds his light further: when individual awareness expands to become universal, it creates a ripple in that universal field just like it were a ripple in the electromagnetic field. When we stimulate the fundamental field of consciousness and unity, this ripple propagates in all directions at the speed of light. Research shows that to have a really powerful effect, you need these ripples rippling in close proximity to each other, thereby creating not a ripple, but a tidal wave of unity, peace and coherence. This coherence, unity and peace gets communicated through the field of consciousness and that’s why it is important to understand that consciousness is fundamentally a shared field that underlies and pervades us all.
Rather amazingly, the strength of numbers is such that it doesn’t take that many peaceful people to influence a difference. Hagelin’s research shows the that the radiated influence of peace in the environment grows roughly as the square of the number of people doing it together. This n2 (n-squared) effect amplifies the power to be enough to produce a demonstrable, repeatable, publishable effect upon crime rates, terrorism, even stopping warfare in war torn areas like the middle-east.
The Transcendental Meditation technique is described as a mental procedure that allows the mind to quiet itself and to practice of peace as a higher state of human consciousness. In October 2008, David Lynch (yes, the celebrated film-maker who is also a peace-maker and a long-time transcendental meditator) met with Israel president Shimon Peres in Jerusalem and secured his support for a large peace-creating group in Israel, to be composed of 500 Palestinians and Israelis who will practice the Transcendental Meditationprogram together. Hagelin’s research indicates that this group should be large enough to create a measurable influence of peace in the region.
Peace is a powerful technology, a quantum science that exists as a higher state of human consciousness. David Lynch explains this concept with the simple metaphor of how darkness goes away when the sun comes up. The sun doesn’t have to drive the darkness away, the sun just comes up and it glows. Similarly, once the unified field gets enlivened with a higher state of human consciousness, then negativity goes – it just goes…

// PJ