Now Digital Habitats is now available in a Kindle edition for $9.99:

• http://www.amazon.com/dp/B007P6I7SO

It turns out that all those tables and pictures that make the book a practical handbook made it take a lot longer to put it in an electronic format. And it took us a while to get to it.

Eventually it will be available on other platforms, but we’re starting with Kindle since free Kindle apps are available on Windows, Mac, iPhone, iPad, BlackBerry, Android and Windows Phone 7!

The electronic version goes with the other resources we’ve provided online, such as:

• Diagrams and worksheets: http://technologyforcommunities.com/excerpts/
• Tool and practice descriptions: http://cpsquare.org/wiki/Technology_for_Communities_project
• Chapter 10 “Action Notebook” in an editable Google-Doc format: http://bit.ly/DH-chapter10

You have to resort to some shortcuts to follow the conversation about communities of practice or just try to catch up. I have been impressed with recent conversations about communities of practice in LinkedIn, for example. It’s not a place where I would expect to find the topic pop up. In one recent conversation, however, a bunch of references to good articles were cited and Nicky Hayward-Wright ended up not only gathering them together but organizing them into a wonderful update to the Healthcare page on CPsquare’s Wiki bibliography. When you think of it each one of the bibliographies in CPsquare’s Wiki points to a conversation as well. Which brings up the question of the different flavors or meanings of the term.

Thanks to Bev Trayner, I just bumped into a comprehensive bibliography in the business and organizational studies literature that is a full length study of the concept by Enrique Murrillo. Murillo talks about how the concept’s “interpretive viability” makes it flexible but also has associated risks. Murrillo suggests that the recent decline in practitioner-oriented journals is “a symptom of the CoP concept becoming mainstream, an accepted addition to the Management vernacular.”

Essentially, how you use the term is kind of situated — say on whether you’re in healthcare or in business or education — or in the theory-construction business. (In his keynote talk at the Networked Learning Conference in Aalborg last May, Etienne Wenger suggested that whether you use the term or not depends on what you want to do.) I have to say that conversations in LinkedIn, CPsquare and com-prac among others, which lean on, borrow from, and occasionally heckle the academic literatures, are alive and well. Keeping a conversation going is an art with enduring interest. Even when you think you’ve figured it out, it seems there are surprises and more to learn. (For example, I thought that Digital Habitats would lead to more of a conversation about technology stewardship than it has so far. I wonder why?)

The Etienne Wenger, Nancy White, and I are doing a presentation about Digital Habitats at The eLearning Guild on December 21, 2010 (10:30AM to 11:30AM Pacific Time) as part of their thought leader webinar series. Here’s what we said we’d talk about:

Technology stewards, who attend to the technologies that support distributed communities, can’t just jump on new technology bandwagons without paying attention to their community’s history, composition, orientation, needs, and tolerance for change. In fact, it’s helpful when technology stewards step back from the moment to consider how our sense of being together is changing and what we need to do to influence technology adoption in our communities as well as what new technologies offer. Hear how a new interweaving of social learning and technology implies a new literacy as well as a new future.

Please join us!

• An email list, mainly for announcing upcoming calls, although occasionally someone will reply
• A wiki that lists ideas for upcoming calls and describes each speaker and provides some helpful links for each call
• A free phone bridge that makes an audio recording
• A podcast set-up for people who missed the call
• An IRC channel

Here are some of the practices that make it work:

• Short calls at a regular time (nominally 35 minutes, but they often go longer)
• Jerry always reminds people to mute themselves, and there haven’t been too many accidents such as people putting the call on a musical hold
• Jerry’s summary at the end of each call is a feat of comprehension and a useful review that gives you the feeling of a good “take away”
• The IRC channel supports the phone call and lets people share resources, heckle, queue up questions, and greet each other

A few months ago I was in a brainstorming session with Jerry and some other guys to talk about what might be added or changed.  Turns out that improving on this mix is difficult, suggesting that it might be the “minimum that would work” (to use Ward Cunningham’s phrase to describe his design goals for the first wiki).

• There is a twitter-stream which seems to augment the email announcements and supplement, but not replace, the IRC channel
• There is a huge back-channel that makes it all work; among other things, Jerry runs a retreat that brings innovators and techies together once a year

Thinking about this digital habitat led me to think about the business model or economic niche around this community.  I took a crack at describing it using Alexander Osterwalder‘s business model canvas:

Obviously there is a lot more to say and my guesses may be off, but:

• Whatever the mix of technologies and other resources are that support Yi-Tan, they work.  Three hundred weekly calls is about as close to “sustainable” as we get these days.  Whatever the business model of the Yi-Tan community is, it works.
• There is something really important about free-standing communities like Yi-Tan: they generate a lot of cross-pollination and idea-hatching.  I’m sure a lot of other people go to these calls just for the mind-stretching.  But the business model question is most important for just that kind of community (I’m not saying that Osterwalder’s scheme exactly works to describe the workings of a community, but it’s closer than anything else I’ve seen.)
• There is a kind of fitness and leanness about the Yi-Tan community’s set-up that those of us who work to set up and support communities for a living should think hard about.  Lavish support can lead to stupor so we need to be careful to not aim to set our fees as a percentage of whatever lavishness can be squeezed out of a corporation or a grant.

Hanging Out uses “genres of participation” with new media as a way of describing everyday learning and media engagement. The primary distinction that the authors make is between “friendship-driven and interest-driven genres of participation, which correspond to different genres of youth culture, social network structure, and modes of learning.” (p. 15)  “Participation” is an alternative to an internalization or consumption perspective.  It has the advantage in not assuming that kids are passive, mere audiences to media or educational content. “Hanging out” refers to friendships and social interactions that are oriented to local networks. “Messing around” refers to exploring, playing, cruising around, “finding stuff” – intermediate between the other two categories. “Geeking out” is participation that’s more oriented toward expertise, delving in a particular topic or technology.  “Transitioning between hanging out, messing around, and geeking out represents certain trajectories of participation that young people can navigate, where their modes of learning and their social networks and focus begin to shift.” (p. 17)

Megan Finn was the lead author in the section that discusses the “techne-mentor” in depth (on pp. 59-60).  A couple long quotes describes the techne-mentor concept:

“In conceptualizing the media and information ecologies in the lives of University of California at Berkeley freshmen, classical adoption and diffusion models (e.g., Rogers [1962; 2003]) proved inadequate. Rather than being characterized by a few individuals who diffuse knowledge to others in a somewhat linear fashion, many students’ pattern of technology adoption signaled situations in which various people were at times influential in different, ever-evolving social networks. The term “techne-mentor” is used to help to describe this pattern of information and knowledge diffusion….  Techne-mentor refers to a role that someone plays in aiding an individual or group with adopting or supporting some aspect of technology use in a specific  context, but being a techne-mentor is not a permanent role.

“In the Freshquest study we found many cases of techne-mentors. The kind of roles they played varied from case to case and situation to situation. On one hand, the techne-mentor may simply make someone aware of a technology. On the other hand, he or she may play an integral role in demonstrating the technology practice or even installing the technology and ensuring its status as operational. Sometimes students we interviewed had one primary techne-mentor in their lives, but in turn the students would take on the role when they passed this information on to other groups. In fact, it is this constant flow of information about technology among a student’s multitude of social networks that accounts for the fluidity of the role of techne-mentor. In all these socially situated contexts, techne-mentors were an integral part of informal learning and teaching about technology and technology practices.”

Techne-mentors show up in all the genres of participation but their role is probably more visible at the geeking out end of the spectrum.  That is, as technology becomes a more central concern, learning and talking about technology also becomes more central and so does mentoring.  It’s really important that the way Hanging Out uses the concept, kids are involved both in being mentored and mentoring others.

A “tech steward” is a specific kind of techne-mentor, working on behalf of a community, mentoring and being mentored in the context of that community.   A technology steward is influenced by their social context.  In geeky communities such as the Ubuntu community that Andreas Lloyd studied, everyone is concerned with technology in one way or another, although some people are more influential than others.  In thinking about the “hanging out” end of the spectrum it occurs to me that the job of technology stewards is partly to make technology disappear.  People really want to be hanging out with each other, talking about hawks in Central Park or milking cows in Portugal. The more intuitive and habitual a community’s technology infrastructure becomes, the more authentic and direct the experience of being in the community.

As we wrote Digital Habitats and began focusing on technology stewards who we encountered in different communities, we were struck by the fact that they came from many different backgrounds.  That as far as their role was concerned, they were not “trained” in any conventional sense.  Looping back to Hanging Out, that makes a lot of sense:

“Sociocultural approaches to learning have recognized that kids gain most of their knowledge and competencies in contexts that do not involve formal instruction. A growing body of ethnographic work documents how learning happens in informal settings, as a side effect of everyday life and social activity, rather than in an explicit instructional agenda.” (p. 21)

That’s a very polite way of saying that school is, in some important respects, irrelevant.  It applies to kids as well as to grown-up technology stewards.

“One of the key innovations of situated learning theory was to posit that learning was an act of social participation in communities of practice (Lave and Wenger 1991). By shifting the focus away from the individual and to the broader network of social relationships, situated learning theory suggests that the relationships of knowledge sharing, mentoring, and monitoring within social groups become key sites of analytic interest. In this formulation, people learn in all contexts of activity, not because they are internalizing knowledge, culture, and expertise as isolated individuals, but because they are part of shared cultural systems and are engaged in collective social action.“  (p. 14)

Learning to learn about technology (in particular) from this point of view is a fundamental skill that results from hanging out, messing around, and geeking out.  To me this suggests that people who learn about technology in school are cheated because they miss out on some fundamental hanging out experiences.  In this sense, the “digital divide” between older people who have been subject to training and younger people who came by their knowledge more socially may be more of a “learning divide.” That makes a lot of classroom instruction about technology irrelevant.

Beware of any technology steward who tells you that they learned how to do it in school.

The short answer is: you can never really know.  Why?  Using our Digital Habitats jargon, it is because participation trumps reification.  Here’s one heavy duty answer as to why by Lucy Suchman on p 110 in Orr (1996):

Indexicality of instructions means that an instruction’s significance with respect to actions does not inhere in the instructions, but must be found by the instruction follower with reference to the situation of its use. (Suchman 1987,  p .61)

Which amounts to saying that the context of use and the situation where conversations occur matter a lot.  (An aside: is Digital Habitats is a set of instructions? Not in any simple way. A call to action, yes.  But you have to decide on the actions!)

Anyway, it’s interesting to see a field trip happening in plain sight. A few weeks ago, Kathy Milhauser’s class at City University of Seattle came here for a field trip.  A Wordle summary gives a glimpse of the discussion.

The following week they had a conversation “back home” on Blackboard.  Kathy provided a  nice summary of the discussion.

A couple weeks later I was invited to talk at the opening of the second day of Pepperdine University’s Cadre 12 Action Research Conference of their Master of Arts in Learning Technology because several students had used Digital Habitats as a textbook.  Kathy Milhauser graduated from one of Pepperdine’s technology programs and as Margaret Riel pointed out during the session, Pepperdine has made a very systematic effort to bust out of the sequestered classroom model. The event was a wonderful effort to allow people to participate at a distance.  I would have liked to be there but appreciated being able to be there at all.  Nice to see familiar names.

I have to confess though that I multi-tasked off and on during the morning after my talk.  The video stream let me listen in.  I heard someone say, “Digital Habitats as become my bible.” I heard  Scott Mortensen say “After reading Digital Habitats and everything clicked for me, then I ….”  Wow!  (Here’s a glimpse of Mortensen’s thinking.)   In keeping with the biblical theme, Babette Novak reported that she asked herself:

W W E W D?

Translation “What would Etienne Wenger Do?”

Later on I hear Michael Cramer (an IT executive ) tell a story about people brought together into a company through a merger or acquisition process who recognized each other through story telling. One of the snippets was about how many people had been seen sprinkling a loved one’s ashes from the top of a Ferris Wheel because somehow that was where the deceased’s heart was.

Problems of indexicality aside, all this work with our book made one heart in Portland, Oregon feel very warm.

Reference: Julian E. Orr, Talking About Machines: An Ethnography of a Modern Job (Ithaca, NY: Ilr Press/Cornell University Press, 1996)

But there are are also differences between the two. Quoting from the Table 2.2 on p. 42 of Cultivating Communities of Practice (Wenger et al., 2002) proposes these differences:

Sometimes the two blur and the difference may be more about a point of view than anything else. In fact, it may be useful to think of project teams as if they were communities of practice in some cases, especially when teams are globally distributed, learning is a fundamental component of their assignment, and project scope is to be discovered as the project proceeds. Here are some ideas about when a community perspective on technology such as we propose in Digital Habitats may be useful for a project team:

• There are many cultural and technological uncertainties that come up when a project team is global. A part of the project’s work needs to be focused on learning how to cope with differences in time zones, bandwidth, technology environment, language, customs regarding deadlines or commitments, etc., etc. All of those elements have technology implications. The improvisational, emergent, approach we develop in Digital Habitats, and the frameworks we develop such as the polarities in Chapter 5, help us think about how to get conversations to address tricky questions issues such as, “How do we work together?”
• Who is on a project team is not always as clear as we’d like. Sometimes a key resource or contributor will be part of the network or surrounding community but not part of the formal project team. When the knowledge and skills required for a project are very cutting-edge or very diverse, project team membership sometimes can’t be known in advance, much less specified. All of the discussion about permeable community boundaries will apply in those situations because team members may need to bring an expert into a few technology-mediated conversations, not involve them in the whole project’s work-space. During the project of writing Digital Habitats, Nancy White kept repeating “Technology is used collectively but experienced individually,” (or something to that effect) till Etienne and I could say it on cue. In my observation, communities are expert at dealing with the differences in people’s experience of technology and somehow inventing ways of bringing people together despite the obstacles.
• Even when a community isn’t sponsoring a project, sometimes the community is the critical sounding-board or peanut gallery for the project. Unless the project team pays careful attention to the larger community’s conversations, the project will fail. For a distributed, technology-mediated team that may require that project team members stay involved in the conversations or activities of that surrounding community (which have more fuzzy and ad hoc technology boundaries than what we normally think about as “the project area”).
• When you observe projects in real life they are quite diverse, not just the instantiation so many Gantt charts. If we look closely we might find projects that are oriented toward “meetings,” “open ended conversations,” or “access to expertise,” or “relationships” much like the orientations for communities that we propose in Chapter 6. If those orientations have technology implications, the surely the orientations in projects must also.
• Finally, when a long-running project team experiences member turn-over, there’s a need to bring new members of the team into the team’s culture and tell them the stories from the team’s history. That sounds like the time for community thinking to me. Bottom line, there is more self-selection going on in project activities than an “everybody is on task in this project” kind of perspective would suggest.

Of course there’s the question of whether project teams can learn more from communities or the other way around.

To really talk about how to use a tool we’ve got to talk about all the buttons and about the user’s context and experience.  How we talk about the buttons and about people’s experience matters, given that we have so many tools to choose from, that we use them in tandem and that that the tools a community uses interact with each other in complex ways.   The experience using a tool and of talking about it affects usability, learning and collaboration.  This matters even more when we’re talking about technology at a community level.  Skype is complex enough to demonstrate the issues involved in understanding a community platform (even though we usually think of it as a personal tool). This post uses the language we developed in Digital Habitats to make sense of how Skype fits in the technology landscape.

First of all, Skype is not just one tool. It’s a platform with lots of different tools on top of it. The tools in Skype are essential for my work as a community leader. If you follow this discussion about how all of them work together, you’ll have a good example of the approach we developed in Digital Habitats to make sense of platforms in a way that brings out the issues around tool comparison, duplication, and integration.

A phone

It looks like a phone

The most obvious thing to notice about Skype is that it works like a phone. (Another phone? I already have several! My phone call arbitrage is complicated enough: I pay a flat fee for my plain old telephone system (POTS) land line for local calls and for long-distance within the US. And I already have a pre-pay scheme for cheap international phone calls! And I have a cell phone in my pocket. Why do I need another phone?) Well, Skype is actually two phone tools that have useful features in and of themselves and are integrated with other Skype tools that I’ll talk about below. The two phone tools are different in that one is for calling a POTS phone with a number and another for calling other Skype users (with a Skype ID)

One-to-one interaction on-the-spur of the moment is ideal for reaching out to community members – to find out what’s on their minds or provide exactly the help that they happen to need at that moment. In my community work I make it a point to ask people for their POTS phone numbers or Skype IDs.

In this post I discuss several Skype tools (not all of them) in terms of how their features are useful, how they work with each other and how they work with tools on other platforms that people in my community might use.  In a way this puts to work some of the analytical framework we develop in Chapter 4 of Digital Habitats. The polarities discussed in Chapter 5 are a big help in organizing our thinking about these issues.  So I represent each tool with a screen-shot and a diagram below it suggesting how the polarities seem to me at the moment.  The phone diagram shown below indicates that I think the phone is on the participation end (unless you reify the conversation with a recording); you have to participate in real time, so it’s synchronous (exchanging voice-mails moves the red triangle toward asynchronous); and it’s a one-to-one experience, so I place it close to the individual end of the spectrum.  The placements in this diagram then determine the placement of the tool in a tool landscape at the end of the post.

My impression of Skype as a phone

Each of the two phone tools has its interface: the Skype-to-POTS interface has a keypad that looks like the keypad on a regular phone. When clicking on the keypad gets tedious, you can just type in the number you’re calling in a text box labeled “Enter phone number.”

Lots to do with a contact

Notice that the two tools are really different in cost and function: it costs a small amount to call someone on a regular phone and you can’t receive a call back from them unless you buy a POTS number from Skype. A Skype-to-Skype call is free and it’s very easy for someone to call you back if they miss your call.  Integration asymmetries between Skype and other platforms force different interfaces, so make me think that Skype has two different phone tools.

Contact list

You make a call to another Skype user using its contacts list tool. The contacts tool partly overlaps with my Outlook, Gmail, and mobile phone contacts tools, but it does things that the others don’t. One is to show who’s currently “available,” indicated by a green dot with a check-mark in it, so it works like a global “presence indicator.” Also, you can group contacts, rename them, send them to other Skype users and perform various other actions.

Your personal contacts list is available whenever you log onto Skype – from whatever machine you use. (Surprisingly, the same account can be logged on from two different machines.) When you click on a Skype contact, you have the choice of calling their regular phone, which will cost you but is more attention-getting, or calling them on Skype which only “rings” on their computer.

In my opinion the most polite way to reach someone is to first check if they are available using the text chat tool (discussed next) and then call them on Skype or by regular phone only after the other party has responded that it’s OK to call. If we’ve made an appointment to talk and the other party doesn’t respond, I may call them on their regular phone, which rings loudly (and may be a mobile phone that they carry with them).

Chat: SMS and alert

Like the phones, Skype’s text chat tool is complicated: it’s the same on the front end, but different on the back end.

I'm running late

The text chat with other Skype users is a full-bore chat tool: like an instant message tool but better because it’s integrated with other Skype tools. For me it is the most frequently used of all Skype’s tools. Messages can be long and replying is easy. The interface is clean and it’s very robust: people are not dropped off a chat and they receive chat text even if their machine crashes. Skype keeps the chats on your machine since you installed it and you can search through them.

You can send a 160-character SMS text message to a mobile phone from the same window you use to call a POTS number (provided the number goes with a mobile phone). That’s handy but asymmetrical because a reply message from a mobile phone can only go back to another mobile, not to you on Skype. So it works more like an alert than a conversation tool.

Skype alert

Nancy White and I regularly use the Skype text chat as an alert – to drop notes off on each other’s desks. Often the drop-off is a URL and the message is no more than “Hey, look at this!” A direct message on Twitter or the inbox feature on http://delicious.com would be obvious alternatives, but on a windows machine Skype blinks so it’s visible and hard to miss. No response is required but an alert can lead to extended conversations.

Chat is one of the most versatile tools we have. A chat is useful for alerts, for sharing, for conversations, for negotiating meeting times, and on and on. It’s ironic that there are so many different and incompatible chat protocols and tools. Once you have a chat connection with someone the possibilities for collaboration increase dramatically.

A profile that gets used

How many profiles have you grudgingly completed in your life, imagining that someone you really need to be in touch with will find you? One for each community tool you have ever used, perhaps. If you’re like me, you’ve completed dozens of them and probably most of them are now out of date! Our likelihood of keeping them up-to-date depends on how frequently we use a tool or how close at hand the profile tool is. I keep my Skype profile current because I consider it an interaction tool, not just a publication. Skype’s profiles are in a proprietary format and not available outside of Skype.  However you can send a profile to another Skype user.

The Skype profile tool is an example of a tool that’s mostly an individual’s public description of themselves. But when you use the “mood message” to let people know where in the world you are or what you’re doing, it’s an interaction kick-off.

Hello world

Skype makes other people’s profiles useful by letting you modify or add to the information that they provide. Skype lets you edit other people’s names, which I find is handy if people haven’t completed their profile. Also, if you have a private phone number for someone that they don’t post on their profile, you can add it to your copy of their profile.

Skype would be a useful platform just for its one-to-one phone calls and text messages, but it becomes indispensable because the audio and text tools work in a many-to-many mode. Skype as a conferencing tool makes it a real community platform, especially given how all the other tools are integrated on the platform. Here again the user interface masks differences on the back end. A group chat is extremely robust, working in a point-to-point fashion: any one of those on the chat can drop out (e.g., turn of their computer) without affecting the others. And when Skype comes back up, the intervening text messages that were exchanged among the other parties to the chat magically appear on the machine that dropped out.

Group Chats

Chat is the workhorse

Audio conferences (not shown in a screen shot) are different: all the audio signals go through the computer of the “host” who initiates the call. If the host drops, the audio call ends for everyone. It’s important for an audio conference to be initiated by the person with the fastest and most stable Internet bandwidth: if the host is on a dial-up connection or an overloaded wi-fi network, it will impact everyone.

Another difference between audio conferences and text chats has to do with scale. A large number of people can be on a text chat, but an audio conference starts getting noisy and unstable well before running up against the Skype maximum of 9 callers.If everyone is on Skype, conference calling and group chat are nicely integrated. You have a “call Group button” to launch an audio conference from a text chat and a chat transcript appears automatically when you are on a group chat.

When a group is working on a project over a long period, for example, a long-running Skype chat is a great way to keep everybody connected and focused. Ten weeks is the record in my experience. When you turn on your computer in the morning, all the conversations between people in different time zones pop up.  The flexibility of chat makes it an ideal tools for coordinating work on other platforms.

Contact groups

Which list are you on?

Over time you accumulate a lot of contacts in Skype and it’s very helpful that Skype lets you organize them into Groups. Skype automatically creates some groups, such as “recently contacted” or “requests from new contacts.”  But you can create as many groups as you want.  Adding people to or removing them from a group is easy and you can put people in multiple groups.

The groups tool is useful in combination with other tools.  For example, when you select a group, you can easily see who is currently logged on to Skype.  What that means depends on whether being logged on to Skype at a given point is a norm in that group of people or not.  A Skype group makes it easy to start a group chat or a group audio conference.  One advantage of using a group to set up a chat is that you include people whether they are logged on or not; when they do log on, the chat messages will pop up on their computer.

So what?

Classification a tool using these polarities always seems debatable..  We developed them as a natural way to help a technology steward take a step back from the hands-on level and think about the experiences that enable a community to be together and to learn.  This tour of Skype is not meant to prove anything: it’s more suggesting a way of making sense of a technology.   Here are some parting thoughts:

• The polarities and how they play off of each other are intuitive  and practical. They are most useful as a stimulus for conversation.
• Tech stewards need to understand what it’s like to use a tool and to be able to talk about the experience and the tool separately.
• Preferred, ignored, duplicate, or competing tools all make sense within this social and technical mix we call a digital habitat.
• Each software feature makes sense within the context of a tool, and each tool is framed by its position on a platform, which has meaning in the context of a configuration that’s shared by a group of people.
• In a way it’s all circular because you can’t see a community’s configuration (or digital habitat) directly or simply.
  • You can’t stand outside of your own digital habitat
  • You can’t really see a community unless you’re participating in its habitat
  • Seeing a community’s habitat as members see it requires relationships and access to their practices, habits, and cultural context
  • Understanding the role of a tool in a habitat involves a sense of shared timing and even group improvisation

A provisional placing of Skype tools on the digital landscape

What do you think?

(Cross-posted on the Digital Habitats blog.)

• 5,000 Watt FADECO radio station
• Small blue “sensor” or integrated circuit audio recorder
• Mobile phones

Of course the key to making all of this work is the network of people around his project in terms of friends and collaborators, farmers who participate via recorded interviews or mobile phones.  (A lot of stories about innovation in Africa were floating around my head from the special report on telecoms in emerging markets in the September 24th 2009  issue of The Economist: Mobile marvels).  One thing that was striking about Sikeku’s project is that it’s sustainable because it’s so local, so passion-driven, and has a long time horizon.  Not that external help wouldn’t make a difference, but it’s important that his project that’s not donor-controlled.  Its beginning and end is not timed by an external donor.  Here’s a 7 minute interview:

Sikeku’s story got me to thinking about the polarities that we discuss in Chapter 5 of Digital Habitats:

• Radio broadcasts are a remarkable technology for bringing people together across great distances.  It’s so prevalent as to be unremarkable.
• But radio is a very group-oriented tool, so tools like an audio recorder or a mobile phone pull the community’s configuration toward the individual end of the polarity.
• An audio recorder supports the asynchronous side and the mobile phones (either as audio devices or for text messages) support the synchronous.

It seemed to me that the technologies that Sikeku mentioned all balance each other nicely when you consider that we developed these polarities studying communities that are quite different from his. That’s one of the exciting things about this project: finding out whether the ideas we’ve developed apply (or can be extended to) very different settings.  And the final question: will these ideas be useful?

I captured the interview on a little Flip camera, since I’ve been exploring video and social reporting for the last several months.  I used the interview the very next day in a “huddle session” about technologies and local development, gathering a small group around my laptop to look at the video, without editing or uploading it anywhere (there wasn’t really enough reliable bandwidth to upload a video file at the conference).  The huddle conversation had been difficult because of all the different meanings and instances of “technology,” of “local,” and of “development.”  But having one instance to focus on helped the conversation get much more concrete and much more productive.  A conference on the role of media in the agricultural and rural development that’s running right now suggests just how much is going on out there in this area, so the benefits of being able to focus on Sikeku’s specific case make sense.

The next day we had an open space session on business models for learning communities.  Sikeku participated in the discussion, which tied some of the issues from his experience to other examples where donor funding for a community had turned out to be quite problematic.  At the end of that, Sikeku remarked to me, “As a result of these conversations, I don’t feel so isolated.”  That was very gratifying.

(Cross-posted to our Digital Habitats blog at http://technologyforcommunities.com.)

Marshall read (out loud, from the slide on the screen) that:

“Nothing is more commonplace than the experience of reading, and yet nothing is more unknown.   Reading is such a matter of course that at first glance, it seems there is nothing to say about it.”

She went on to argue that many of our commonplace assumptions about reading are wrong.  As an activity, we may think that reading is:

• stationary
• information-centric
• passive
• immersive
• individual

Instead, Marshall argued that and illustrated how reading is really:

• mobile – where we chose to read something matters hugely and we tend to take our reading with us from place to place.
• material – our physical circumstances contribute to the experience of pleasure or attention.
• interactive – we annotate pages and act upon them.
• interrupted & variable – we skip, skim, circle around, re-read and act upon reading material according to the circumstances.
• social – we share, forward, save, refer, discard and burn books and magazines in our invisible but very real social context.

There’s no problem having naïve assumptions about reading unless we’re intending to design an electronic replacement for the printed page, in which case we have to look a lot more carefully at what’s going.  That’s exactly what technology stewards need to do because, whether we’re configuring technology or planning to add a tool to a community’s overall configuration or even just supporting it on a day to day basis, we need to understand the experience of use, not just “how to use the tool.”

So we can learn a lot from the different ways that Marshall and other ethnographers have devised for getting at these commonplace experiences.  We take the ordinary as strange.  Nothing is more common than participating in a community, but a community’s configuration has a significant effect on the experience of community.

“It is also worth noting that solitary reading always was, and still is, inherently social: how we read is ultimately determined by social conventions and community membership”

You can learn a lot by observing. One piece of research that Marshall reported on examined just how complicated it is when someone reading an article in The New Yorker turns a page.  They peek forward, check an advertisement, read the cartoon, go back to verify what they last read, etc., and then continue.  There’s a lot happening that we may not bother noticing on a day-to-day level but which matters a lot when we’re thinking about designing a new electronic device.

Use a framework. One point we try to make in Digital Habitats is that it’s useful to have some framework to organize our observations. Marshall uses the CSCW matrix (that we call a polarity in the book) to look at some different instances of reading:

One interesting point she made was that people often feel like it’s creepy when they are observed doing something so simple (and personal) as reading.  As technology stewards we often have to enlist people’s cooperation, sometimes as fellow-researchers and observers of their own experience.

Compare (lots of) individual instances. In one of her studies Marshall bought multiple copies of a popular textbook and compared how students had annotated the text.  Turned out there was a lot of variation in what was important to different readers, but also convergence on the main point.  But the key idea is: how can we find ways of seeing how different people see?

This is similar to a tech steward’s practice of observing how different communities use the same software, or how they might configure it differently, or how they might even decide upon using it for quite different reasons.

One interesting thing about Cathy Marshall as she spoke to a group that’s mostly concerned with design was that she always spoke as a researcher — not venturing to speculate widely, but reporting on her own rigorous research.  Even though she committed apparent faux pas such as reading her slides aloud and there was very little (if any) “how to” in Marshall’s talk, the CHIFOO folks hung on her every word. It reminded me that professional, hands-on communities like CHIFOO are very sophisticated when it comes right down to it.

Tech stewards as ethnographers. Of course there are big differences between tech stewards and ethnographers.  Front loaded education is the norm for people who call themselves ethnographers, whereas most tech stewards come to their craft almost by accident – pressed into service and learning as they go.  Having Microsoft and other companies fund your observations like Marshall has enables a great deal of care and depth; most tech stewards are in a hurry and have to act on their hunches. And yet, the opportunity for observing change in human experience and contributing to its evolution (over shorter- or longer-terms) is common to both.  What tech stewards have lacked is a common literacy to talk with each other and the community context where their conversations can add up.