Category Archives: social networks

Minds of All Sizes Think Alike

Or «les esprits de toutes tailles se rencontrent».

This post is a response to the following post about Social Network Analysis (SNA), social change, and communication.

…My heart’s in Accra » Shortcuts in the social graph.

I have too many disparate things to say about that post to make it into a neat and tidy “quickie,” yet I feel like I should probably be working on other things. So we’ll see how this goes.

First, a bit of context..

[This “bit of context” may be a bit long so, please bear with me. Or you could get straight to the point, if you don’t think you can bear the context bit.]

I’ve never met Ethan Zuckerman (@EthanZ), who wrote the post to which I’m responding. And I don’t think we’ve had any extended conversation in the past. Further, I doubt that I’m on his radar. He’s probably seen my name, since I’ve commented on some of his posts and some of his contacts may have had references to me through social media. But I very much doubt that he’s ever mentioned me to anyone. I’m not noticeable to him.

I, on the other hand, have mentioned Zuckerman on several occasions. Latest time I remember was in class, a few weeks ago. It’s a course on Africa and I was giving students a list of online sources with relevance to our work. Zuckerman’s connection to Africa may not be his main thing, despite his blog’s name, but it’s part of the reason I got interested in his work, a few years ago.

In fact, there’s something embarrassing, here.. I so associate Zuckerman to Africa that my mind can’t help but link him to Erik Hersman, aka White African. I did meet Herman. [To be exact, I met Erik at BarCampAustin, which is quite possibly the conference-like event which has had the most influence on me, in the past few years (I go to a lot of these events).] When I did meet Hersman, I made a faux-pas in associating him with Zuckerman. Good-natured as he seemed to be, Hersman smiled as he corrected me.

EthanZ and I have other contacts in common. Jeremy Clarke, for instance, who co-organizes WordCamp Montreal and has been quite active in Montreal’s geek scene. Jeremy’s also a developer for Global Voices, a blogging community that Zuckerman co-founded. I’m assuming Clarke and Zuckerman know each other.

Another mutual contact is Christopher Lydon, host of Radio Open Source. Chris and I have exchanged a few emails, and Zuckerman has been on ROS on a few occasions.

According to Facebook, Zuckerman and I have four contacts in common. Apart from Clarke and Hersman, there’s P. Kerim Friedman and Gerd Leonhard. Kerim is a fellow linguistic anthropologist and we’ve collaborated on the official Society for Linguistic Anthropology (SLA) site. I got in touch with Leonhard through “Music 2.0” issues, as he was interviewed by Charles McEnerney on Well-Rounded Radio.

On LinkedIn, Zuckerman is part of my third degree, with McEnerney as one of my first-degree contacts who could connect me to Zuckerman, through Zuckerman’s contacts.

(Yes, I’m fully aware of the fact that I haven’t name a single woman in this list. Nor someone who doesn’t write in English with some frequency, for that matter.)

By this time, my guess is that you may be either annoyed or confused. “Surely, he can’t be that obsessed with Zuckerman as to stalk him in every network.”

No, I’m not at all obsessed with Ethan Zuckerman in any way, shape, or form. Though I mention him on occasion and I might have a good conversation with him if the occasion arises, I wouldn’t go hang out in Cambridge just in case I might meet him. Though I certainly respect his work, I wouldn’t treat him as my “idol” or anything like that. In other words, he isn’t a focus in my life.

And that’s a key point, to me.

In certain contexts, when social networks are discussed, too much is made of the importance of individuals. Yet, there’s something to be said about relative importance.

In his “shortcuts” post, Zuckerman talks about a special kind of individuals. Those who are able to bypass something of a clustering effect happening in many human networks. Malcolm Gladwell (probably “inspired” by somebody else) has used “connectors” to label a fairly similar category of people and, given Gladwell’s notoriety in some circles, the name has resonance in some contexts (mostly “business-focused people,” I would say, with a clear idea in my mind of the groupthink worldview implied).

In one of my earliest blogposts, I talked about an effect happening through a similar mechanism, calling it the “Social Butterfly Effect” (SBE). I still like it, as a concept. Now, I admit that it focuses on a certain type of individuals. But it’s more about their position in “the grand scheme of things” than about who they are, though I do associate myself with this “type.”

The basic idea is quite simple. People who participate in different (sub)networks, who make such (sub)networks sparser, are having unpredictable and unmeasurable effects on what is transmitted through the network(s).

On one hand, it’s linked to my fragmentary/naïve understanding of the Butterfly Effect in the study of climate and as a component of Chaos Theory.

On the other hand, it’s related to Granovetter‘s well-known notion of “weak ties.” And it seems like Granovetter is making something of a comeback, as we discuss different mechanisms behind social change.

Interestingly, much of what is being said about weak ties, these past few weeks, relates to Gladwell’s flamebait apparent lack of insight in describing current social processes. Sounds like Gladwell may be too caught up in the importance of individuals to truly grok the power of networks.

Case in point.. One of the most useful pieces I’ve read about weak ties, recently, was Jonah Lehrer‘s direct response to Gladwell:

Weak Ties, Twitter and Revolution | Wired Science |

Reading Lehrer’s piece, one gets the clear impression that Gladwell hadn’t “done his homework” on Granovetter before launching his trolling “controversial” piece on activism.

But I digress. Slightly.

Like the Gladwell-specific coverage, Zuckerman’s blogpost is also about social change and he’s already responded to Gladwell. One way to put it is that, as a figure, Gladwell has shaped the discussion in a way similar to a magnetic field orienting iron filings around it. Since it’s a localized effect having to do with polarization, the analogy is fairly useful, as analogies go.

Which brings me to groupthink, the apparent target of Zuckerman’s piece.

Still haven’t read Irving Janis but I’ve been quite interested in groupthink for a while. Awareness of the concept is something I immediately recognize, praise, and associate with critical thinking.

In fact, it’s one of several things I was pleasantly surprised to find in an introductory sociology WikiBook I ended up using in my  “Intro. to Society” course, last year. Critical thinking was the main theme of that course, and this short section was quite fitting in the overall discussion.

So, what of groupthink and networks? Zuckerman sounds worried:

This is interesting to me because I’m intrigued – and worried – by information flows through social networks. If we’re getting more (not lots yet, but more) information through social networks and less through curated media like newspapers, do we run the risk of encountering only information that our friends have access to? Are we likely to be overinformed about some conversations and underinformed about others? And could this isolation lead to ideological polarization, as Cass Sunstein and others suggest? And if those fears are true, is there anything we can do to rewire social networks so that we’re getting richer, more diverse information?

Similar questions have animated many discussions in media-focused circles, especially in those contexts where the relative value (and meaning) of “old vs. new media” may be debated. At about the same time as I started blogging, I remember discussing things with a statistician friend about the polarization effect of media, strong confirmation bias in reading news stories, and political lateralization.

In the United States, especially, there’s a narrative (heard loud and clear) that people who disagree on some basic ideas are unable to hear one another. “Shockingly,” some say, “conservatives and liberals read different things.” Or “those on (the) two sides of (the) debate understand things in completely different ways.” It even reminds me of the connotations of Tannen’s booktitle, You Just Don’t Understand. Irreconciliable differences. (And the first time I mention a woman in this decidedly imbalanced post.)

While, as a French-Canadian ethnographer, my perspective is quite different from Zuckerman, I can’t help but sympathize with the feeling. Not that I associate groupthink with a risk in social media (au contraire!). But, like Zuckerman, I wish to find ways to move beyond these boundaries we impose on ourselves.

Zuckerman specifically discusses the attempt by Onnik Krikorian (@OneWMPhoto) to connect Armenians (at least those in Hayastan) and Azeris, with Facebook “affording” Krikorian some measure of success. This case is now well-known in media-centric circles and it has almost become shorthand for the power of social media. Given a personal interest in Armenians (at least in the Diaspora), my reaction to Krikorian’s success are less related to the media aspect than to the personal one.

At a personal level, boundaries may seem difficult to surmount but they can also be fairly porous and even blurry. Identity may be negotiated. Individuals crossing boundaries may be perceived in diverse ways, some of which have little to do with other people crossing the same boundaries. Things are lived directly, from friendships to wars, from breakups to reconciliations. Significant events happen regardless of the way  they’re being perceived across boundaries.

Not that boundaries don’t matter but they don’t necessarily circumscribe what happens in “personal lives.” To use an seemingly-arbitrary example, code-switching doesn’t “feel” strange at an individual level. It’s only when people insist on separating languages using fairly artificial criteria that alternance between them sounds awkward.

In other words, people cross boundaries all the time and “there’s nothing to it.”

Boundaries have quite a different aspect, at the macrolevel implied by the journalistic worldview (with nation-based checkbox democracy at its core and business-savvy professionalization as its mission). To “macros” like journos and politicos, boundaries look like borders, appearing clearly on maps (including mind ones) and implying important disconnects. The border between Armenia and Azerbaijan is a boundary separating two groups and the conflicts between these two groups reify that boundary. Reaching out across the border is a diplomatic process and necessitates finding the right individuals for the task. Most of the important statuses are ascribed, which may sound horrible to some holding neoliberal ideas about freewill and “individual freedoms.”

Though it’s quite common for networked activities to be somewhat constrained by boundaries, a key feature of networks is that they’re typically boundless. Sure, there are networks which are artificially isolated from the rest. The main example I can find is that of a computer virology laboratory.

Because, technically, you only need one link between two networks to transform them into a single network. So, it’s quite possible to perceive Verizon’s wireless network as a distinct entity, limited by the national boundaries of the U.S. of A. But the simple fact that someone can use Verizon’s network to contact someone in Ségou shows that the network isn’t isolated. Simple, but important to point out.

Especially since we’re talking about a number of things happening on a single network: The Internet. (Yes, there is such a thing as Internet2 and there are some technical distinctions at stake. But we’re still talking about an interconnected world.)

As is well-known, there are significant clusters in this One Network. McLuhan’s once-popular “Global Village” fallacy used to hide this, but we now fully realize that language barriers, national borders, and political lateralization go with “low-bandwidth communication,” in some spots of The Network. “Gs don’t talk to Cs so even though they’re part of the same network, there’s a weak spot, there.” In a Shannon/Weaver view, it sounds quite important to identify these weak spots. “Africa is only connected to North America via a few lines so access is limited, making things difficult for Africans.” Makes sense.

But going back to weak ties, connectors, Zuckerman’s shortcuts, and my own social butterflies, the picture may be a little bit more fleshed out.

Actually, the image I have in mind has, on one side, a wire mesh serving as the floor of an anechoic chamber  and on the other some laser beams going in pseudorandom directions as in Entrapment or Mission Impossible. In the wire mesh, weaker spots might cause a person to fall through and land on those artificial stalagmites. With the laser beams, the pseudorandom structure makes it more difficult to “find a path through the maze.” Though some (engineers) may see the mesh as the ideal structure for any network, there’s something humanly fascinating about the pseudorandom structure of social networks.

Obviously, I have many other ideas in mind. For instance, I wanted to mention “Isabel Wilkerson’s Leaderless March that Remade America.” Or go back to that intro soci Wikibook to talk about some very simple and well-understood ideas about social movements, which often seem to be lacking in discussions of social change. I even wanted to recount some anecdotes of neat network effects in my own life, such as the serendipity coming from discuss disparate subjects to unlike people or the misleading impression that measuring individualized influence is a way to understand social media. Not to mention a whole part I had in my mind about Actor Network Theory, non-human actors, and material culture (the other course I currently teach).

But I feel like going back to more time-sensitive things.

Still, I should probably say a few words about this post’s title.

My mother and I were discussing parallel inventions and polygenesis with the specific theme of moving away from the focus on individualized credit. My favourite example, and one I wish Gladwell (!) had used in Outliers (I actually asked him about it) is that of Gregor Mendel and the “rediscovery” of his laws by de Vries, Correns, and Tschermak. A semi-Marxian version of the synchronous polygenesis part might hold that “ideas are in the air” or that the timing of such dicoveries and inventions has to do with zeitgeist. A neoliberal version could be the “great minds think alike” expression or its French equivalent «Les grands esprits se rencontrent» (“The great spirits meet each other”). Due to my reluctance in sizing up minds, I’d have a hard time using that as a title. In the past, I used a similar title to refer to another form of serendipity:

To me, most normally constituted minds are “great,” so I still could have used the expression as a title. But an advantage of tweaking an expression is that it brings attention to what it implies.

In this case, the “thinking alike” may be a form of groupthink.


Scriptocentrism and the Freedom to Think

As a comment on my previous blogpost on books, a friend sent me (through Facebook) a link to a blogpost about a petition to Amazon with the following statement:

The freedom to read is tantamount to the freedom to think.

As this friend and I are both anthros+africanists, I’m reacting (perhaps a bit strongly) to that statement.

Given my perspective, I would dare say that I find this statement (brought about by DbD)… ethnocentric.

There, I said it.

And I’ll try to back it up in this blogpost in order to spark even more discussion.

We won’t exhaust this topic any time soon, but I feel there’s a lot we can do about it which has rarely been done.

I won’t use the textbook case of “Language in the Inner City,” but it could help us talk about who decides, in a given social context, what is important. We both come from a literacy-focused background, so we may have to take a step back. Not sure if Bourdieu has commented on Labov, especially in terms of what all this means for “education,” but I’d even want to bring in Ivan Illich, at some point.

Hunters with whom I’ve been working, in Mali, vary greatly in terms of literacy. Some of them have a strong university background and one can even write French legalese (he’s a judge). Others (or some of the same) have gone to Koranic school long enough that can read classical Arabic. Some have the minimal knowledge of Arabic which suffices, for them, to do divination. Many of them have a very low level of functional literacy. There’s always someone around them who can read and write, so they’re usually not out of the loop and it’s not like the social hierarchy stereotypical of the Catholic Church during the Middle Ages in Europe. It’s a very different social context which can hardly be superimposed with the history of writing and the printing press in Europe.

In terms of “freedom to thinik,” I really wouldn’t say that they’re lacking. Of course, “free thinker” has a specific meaning in liberal societies with a European background. But even this meaning can be applied to many people I’ve met in Mali.

And I go back to the social context. Those with the highest degree of functional literacy aren’t necessarily those with the highest social status. And unlike Harlem described by Labov, it’s a relatively independent context from the one in which literacy is a sine qua non. Sure, it’s a neocolonial context and Euro-Americans keep insisting that literacy in Latin script is “the most important thing ever” if they are to become a true liberal democracy. Yet, internally, it’s perfectly possible for someone to think freely, get recognition, and help other people to think without going through the written medium.

Many of those I know who have almost nonexistent skills in the written medium also have enough power (in a Weberian sense) that they get others to do the reading and writing for them. And because there are many social means to ensure that communication has worked appropriately, these “scribes” aren’t very likely to use this to take anything away from those for whom they read and write.

In Switzerland, one of my recent ancestors was functionally illiterate. Because of this, she “signed away” most of her wealth. Down the line, I’m one of her very few heirs. So, in a way, I lost part of my inheritance due to illiteracy.

Unless the switch to a European model for notarial services becomes complete, a case like this is unlikely to occur among people I know in Mali. If it does happen, it’s clearly not a failure of the oral system but a problem with this kind of transition. It’s somewhat similar to the situation with women in diverse parts of the continent during the period of direct colonialism: the fact that women have lost what powers they had (say, in a matrilineal/matrilocal society) has to do with the switch to a hierarchical system which put the emphasis on new factors which excluded the type of influence women had.

In other words, I fully understand the connections between liberalism and literacy and I’ve heard enough about the importance of the printing press and journalism in these liberal societies to understand what role reading has played in those contexts. I simply dispute the notion that these connections should be universal.

Yes, I wish the “Universal Declaration of Human Rights” (including the (in)famous Article 26, which caused so many issues) were more culturally aware.

I started reading Deschooling Society a few weeks ago. In terms of “insight density,” it’s much higher than the book which prompted this discussion. While reading the first chapter, I constructed a number of ideas which I personally find useful.

I haven’t finished reading the book. Yet. I might eventually finish it. But much of what I wanted to get from that book, I was able to get from diverse sources. Including that part of the book I did read, sequentially. But, also, everything which has been written about Illich since 1971. And I’ll be interested in reading comments by the reading group at Wikiversity.

Given my background, I have as many “things to say” about the issues surrounding schooling as what I’ve read. If I had the time, I could write as much on what I’ve read from that book and it’d probably bring me a lot of benefits.

I’ve heard enough strong reactions against this attitude I’m displaying that I can hear it, already: “how can you talk about a book you haven’t read.” And I sincerely think these people miss an important point. I wouldn’t go so far as to say that their reading habits are off (that’d be mean), especially since those are well-adapted to certain contexts, including what I call scriptocentrism. Not that these people are scriptocentric. But their attitude “goes well with” scriptocentrism.

Academia, despite being to context for an enormous amount of writing and reading, isn’t displaying that kind of scriptocentrism. Sure, a lot of what we do needs to be written (although, it’s often surprising how much insight goes unwritten in the work of many an academic). And we do get evaluated through our writing. Not to mention that we need to write in a very specific mode, which almost causes a diglossia.

But we simply don’t feel forced to “read the whole text.”

A colleague has described this as the “dirty little secret” of academia. And one which changes many things for students, to the point that it almost sounds as if it remains a secret so as to separate students into categories of “those who get it” and “the mass.”

It doesn’t take a semester to read a textbook so there are students who get the impression that they can simply read the book in a weekend and take the exams. These students may succeed, depending on the course. In fact, they may get really good grades. But they run into a wall if they want to go on with a career making any use of knowledge construction skills.

Bill Reimer has interesting documents about “better reading.” It’s a PowerPoint presentation accompanied by exercises in a PDF format. (No, I won’t discuss format here.)

I keep pointing students to those documents for a simple reason: Reimer isn’t advocating reading every word in sequence. His “skim then focus” advice might be the one piece which is harder to get through to people but it’s tremendously effective in academic contexts. It’s also one which is well-adapted to the kind of online reading I’m thinking about. And not necessarily that good for physical books. Sure, you can efficiently flip pages in a book. But skimming a text on paper is more likely to be about what stands out visually than about the structure of the text. Especially with book-length texts. The same advice holds with physical books, of course. After all, this kind of advice originally comes from that historical period which I might describe as the “heyday of books”: the late 20th Century. But I’d say that the kind of “better reading” Reimer describes is enhanced in the context of online textuality. Not just the “Read/Write Web” but Instant Messaging, email, forums, ICQ, wikis, hypertext, Gopher, even PowerPoint…

Much of this has to do with different models of human communication. The Shannon/Weaver crowd have a linear/directional model, based on information processing. Codec and modem. Something which, after Irvine’s Shadow Conversations, I tend to call “the football theory of communication.” This model might be the best-known one, especially among those who study in departments of communication along with other would-be journalists. Works well for a “broadcast” medium with mostly indirect interaction (books, television, radio, cinema, press conferences, etc.). Doesn’t work so well for the backchannel-heavy “smalltalk”  stuff of most human communication actually going on in this world.

Some cognitivists (including Chomsky) have a schema-based model. Constructivists (from Piaget on) have an elaborate model based on knowledge. Several linguistic anthropologists (including yours truly but also Judith Irvine, Richard Bauman, and Dell Hymes) have a model which gives more than lipservice to the notion of performance. And there’s a functional model of any human communication in Jakobson’s classic text on verbal communication. It’s a model which can sound as if it were linear/bidirectional but it’s much broader than this. His six “functions of verbal communication” do come from six elements of the communication process (channel, code, form, context, speaker, listener). But each of these elements embeds a complex reality and Jakobson’s model seems completely compatible with a holistic approach to human communication. In fact, Jakobson has had a tremendous impact on a large variety of people, including many key figures in linguistic anthropology along with Lévi-Strauss and, yes, even Chomsky.

(Sometimes, I wish more people knew about Jakobson. Oh, wait! Since Jakobson was living in the US, I need to americanize this statement: “Jakobson is the most underrated scholar ever.”)

All these models do (or, in my mind, should) integrate written communication. Yet scriptocentrism has often led us far away from “texts as communication” and into “text as an object.” Scriptocentrism works well with modernity. Going away from scriptocentrism is a way to accept our postmodern reality.

Installing BuddyPress 1.2 on FatCow: Quick Edition

I recently posted a rambling version of instructions about how to install BuddyPress 1.1.3 on FatCow:

Installing BuddyPress on a Webhost « Disparate.

BuddyPress 1.2 was just released, with some neat new features including the ability to run on a standard (non-WPµ) version of WordPress and a new way to handle templates. They now have three-step instructions on how to install BuddyPress. Here’s my somewhat more verbose take (but still reasonably straightforward and concise). A few things are FatCow-specific but everything should be easy to adapt for any decent webhost. (In fact, it’d likely be easier elsewhere.)

  1. Create database in FatCow’s Manage MySQL
  2. Download WP 2.9.2 from the download page.
  3. Uncompress WP  using FatCow’s Archive Gateway
  4. Rename “wordpress” to <name> (not necessary, but useful, I find; “community” or “commons” would make sense for <name>)
  5. Go to <full domain>/<name> (say, “” if you used “commons” for <name> and your domain were “”)
  6. Click “Create a Configuration file”
  7. Click “Let’s Go”
  8. Enter database information from database created in MySQL
  9. Change “localhost” to “<username>” (where <username> is your FatCow username)
  10. Click “Submit”
  11. Click “Run the Install”
  12. Fill in blog title and email, decide on crawling
  13. Click on “Install WordPress”
  14. Copy generated password
  15. Enter login details
  16. Click “Log In”
  17. Click “Yes, Take me to my profile page”
  18. Add “New password” (twice)
  19. Click “Update Profile”
  20. Click “Plugins”
  21. Click “Add New”
  22. In the searchbox, type “BuddyPress”
  23. Find BuddyPress 1.2 (created by “The BuddyPress Community”)
  24. Click “Install”
  25. Click “Install Now”
  26. Click “Activate Plugin”
  27. Click “update your permalink structure”
  28. Choose an option (say, “Day and Name”)
  29. Click “Save Changes”
  30. Click “Appearance”
  31. Click “Activate” under BuddyPress default

You now have a full BuddyPress installation. “Social Networking in a Box”

You can do a number of things, now. Including visiting your BuddyPress installation by clicking on the “Visit Site” link at the top of the page.

But there are several options in BuddyPress which should probably be set if you want to do anything with the site. For instance, you can setup forums through the bbPress installation which is included in BuddyPress. So, if you’re still in the WordPress dashboard, you can do the following:

  1. Click “BuddyPress”
  2. Click “Forum Setup”
  3. Click “Set up a new bbPress installation”
  4. Click “Complete Installation”

This way, any time you create a new group, you’ll be able to add a forum to it. To do so:

  1. Click “Visit Site”
  2. Click “Groups”
  3. Click “Create a Group”
  4. Fill in the group name and description.
  5. Click “Create Group and Continue”
  6. Select whether or not you want to enable the discussion forum, choose the privacy options, and click “Next Step”
  7. Choose an avatar (or leave the default one) and click “Next Step”
  8. Click “Finish”

You now have a fully functioning group, with discussion forum.

There’s a lot of things you can now do, including all sorts of neat plugins, change the theme, etc. But this installation is fully functional and fun. So I’d encourage you to play with it, especially if you already have a group of users. The way BuddyPress is set up, you can do all sorts of things on the site itself. So you can click “Visit Site” and start creating profiles, groups, etc.

One thing with the BuddyPress Default Theme, though, is that it doesn’t make it obvious how you can come back to the Dashboard. You can do so by going to “<full domain>/<name>/wp-admin/” (adding “/wp-admin/” to your BuddyPress address). Another way, which is less obvious, but also works is to go to a blog comment (there’s one added by defaul) and click on “Edit.”

Installing BuddyPress on a Webhost

[Jump here for more technical details.]

A few months ago, I installed BuddyPress on my Mac to try it out. It was a bit of an involved process, so I documented it:

WordPress MU, BuddyPress, and bbPress on Local Machine « Disparate.

More recently, I decided to get a webhost. Both to run some tests and, eventually, to build something useful. BuddyPress seems like a good way to go at it, especially since it’s improved a lot, in the past several months.

In fact, the installation process is much simpler, now, and I ran into some difficulties because I was following my own instructions (though adapting the process to my webhost). So a new blogpost may be in order. My previous one was very (possibly too) detailed. This one is much simpler, technically.

One thing to make clear is that BuddyPress is a set of plugins meant for WordPress µ (“WordPress MU,” “WPMU,” “WPµ”), the multi-user version of the WordPress blogging platform. BP is meant as a way to make WPµ more “social,” with such useful features as flexible profiles, user-to-user relationships, and forums (through bbPress, yet another one of those independent projects based on WordPress).

While BuddyPress depends on WPµ and does follow a blogging logic, I’m thinking about it as a social platform. Once I build it into something practical, I’ll probably use the blogging features but, in a way, it’s more of a tool to engage people in online social activities. BuddyPress probably doesn’t work as a way to “build a community” from scratch. But I think it can be quite useful as a way to engage members of an existing community, even if this engagement follows a blogger’s version of a Pareto distribution (which, hopefully, is dissociated from elitist principles).

But I digress, of course. This blogpost is more about the practical issue of adding a BuddyPress installation to a webhost.

Webhosts have come a long way, recently. Especially in terms of shared webhosting focused on LAMP (or PHP/MySQL, more specifically) for blogs and content-management. I don’t have any data on this, but it seems to me that a lot of people these days are relying on third-party webhosts instead of relying on their own servers when they want to build on their own blogging and content-management platforms. Of course, there’s a lot more people who prefer to use preexisting blog and content-management systems. For instance, it seems that there are more bloggers on than on other WordPress installations. And blogs probably represent a small number of people in comparison to the number of people who visit these blogs. So, in a way, those who run their own WordPress installations are a minority in the group of active WordPress bloggers which, itself, is a minority of blog visitors. Again, let’s hope this “power distribution” not a basis for elite theory!

Yes, another digression. I did tell you to skip, if you wanted the technical details!

I became part of the “self-hosted WordPress” community through a project on which I started work during the summer. It’s a website for an academic organization and I’m acting as the organization’s “Web Guru” (no, I didn’t choose the title). The site was already based on WordPress but I was rebuilding much of it in collaboration with the then-current “Digital Content Editor.” Through this project, I got to learn a lot about WordPress, themes, PHP, CSS, etc. And it was my first experience using a cPanel- (and Fantastico-)enabled webhost (BlueHost, at the time). It’s also how I decided to install WordPress on my local machine and did some amount of work from that machine.

But the local installation wasn’t an ideal solution for two reasons: a) I had to be in front of that local machine to work on this project; and b) it was much harder to show the results to the person with whom I was collaborating.

So, in the Fall, I decided to get my own staging server. After a few quick searches, I decided HostGator, partly because it was available on a monthly basis. Since this staging server was meant as a temporary solution, HG was close to ideal. It was easy to set up as a PayPal “subscription,” wasn’t that expensive (9$/month), had adequate support, and included everything that I needed at that point to install a current version of WordPress and play with theme files (after importing content from the original site). I’m really glad I made that decision because it made a number of things easier, including working from different computers, and sending links to get feedback.

While monthly HostGator fees were reasonable, it was still a more expensive proposition than what I had in mind for a longer-term solution. So, recently, a few weeks after releasing the new version of the organization’s website, I decided to cancel my HostGator subscription. A decision I made without any regret or bad feeling. HostGator was good to me. It’s just that I didn’t have any reason to keep that account or to do anything major with the domain name I was using on HG.

Though only a few weeks elapsed since I canceled that account, I didn’t immediately set out to transition to a new webhost. I didn’t go from HostGator to another webhost.

But having my own webhost still remained at the back of my mind as something which might be useful. For instance, while not really making a staging server necessary, a new phase in the academic website project brought up a sandboxing idea. Also, I went to a “WordPress Montreal” meeting and got to think about further WordPress development/deployment, including using BuddyPress for my own needs (both as my own project and as a way to build my own knowledge of the platform) instead of it being part of an organization’s project. I was also thinking about other interesting platforms which necessitate a webhost.

(More on these other platforms at a later point in time. Bottom line is, I’m happy with the prospects.)

So I wanted a new webhost. I set out to do some comparison shopping, as I’m wont to do. In my (allegedly limited) experience, finding the ideal webhost is particularly difficult. For one thing, search results are cluttered with a variety of “unuseful” things such as rants, advertising, and limited comparisons. And it’s actually not that easy to give a new webhost a try. For one thing, these hosting companies don’t necessarily have the most liberal refund policies you could imagine. And, switching a domain name between different hosts and registrars is a complicated process through which a name may remain “hostage.” Had I realized what was involved, I might have used a domain name to which I have no attachment or actually eschewed the whole domain transition and just try the webhost without a dedicated domain name.

Live and learn. I sure do. Loving almost every minute of it.

At any rate, I had a relatively hard time finding my webhost.

I really didn’t need “bells and whistles.” For instance, all the AdSense, shopping cart, and other business-oriented features which seem to be publicized by most webhosting companies have no interest, to me.

I didn’t even care so much about absolute degree of reliability or speed. What I’m to do with this host is fairly basic stuff. The core idea is to use my own host to bypass some limitations. For instance, doesn’t allow for plugins yet most of the WordPress fun has to do with plugins.

I did want an “unlimited” host, as much as possible. Not because expect to have huge resource needs but I just didn’t want to have to monitor bandwidth.

I thought that my needs would be basic enough that any cPanel-enabled webhost would fit. As much as I could see, I needed FTP access to something which had PHP 5 and MySQL 5. I expected to install things myself, without use of the webhost’s scripts but I also thought the host would have some useful scripts. Although I had already registered the domain I wanted to use (through, I thought it might be useful to have a free domain in the webhosting package. Not that domain names are expensive, it’s more of a matter of convenience in terms of payment or setup.

I ended up with FatCow. But, honestly, I’d probably go with a different host if I were to start over (which I may do with another project).

I paid 88$ for two years of “unlimited” hosting, which is quite reasonable. And, on paper, FatCow has everything I need (and I bunch of things I don’t need). The missing parts aren’t anything major but have to do with minor annoyances. In other words, no real deal-breaker, here. But there’s a few things I wish I had realized before I committed on FatCow with a domain name I actually want to use.

Something which was almost a deal-breaker for me is the fact that FatCow requires payment for any additional subdomain. And these aren’t cheap: the minimum is 5$/month for five subdomains, up to 25$/month for unlimited subdomains! Even at a “regular” price of 88$/year for the basic webhosting plan, the “unlimited subdomains” feature (included in some webhosting plans elsewhere) is more than three times more expensive than the core plan.

As I don’t absolutely need extra subdomains, this is mostly a minor irritant. But it’s one reason I’ll probably be using another webhost for other projects.

Other issues with FatCow are probably not enough to motivate a switch.

For instance, the PHP version installed on FatCow (5.2.1) is a few minor releases behind the one needed by some interesting web applications. No biggie, especially if PHP is updated in a relatively reasonable timeframe. But still makes for a slight frustration.

The MySQL version seems recent enough, but it uses non-standard tools to manage it, which makes for some confusion. Attempting to create some MySQL databases with obvious names (say “wordpress”) fails because the database allegedly exists (even though it doesn’t show up in the MySQL administration). In the same vein, the URL of the MySQL is <username> instead of localhost as most installers seem to expect. Easy to handle once you realize it, but it makes for some confusion.

In terms of Fantastico-like simplified installation of webapps, FatCow uses InstallCentral, which looks like it might be its own Fantastico replacement. InstallCentral is decent enough as an installation tool and FatCow does provide for some of the most popular blog and CMS platforms. But, in some cases, the application version installed by FatCow is old enough (2005!)  that it requires multiple upgrades to get to a current version. Compared to other installation tools, FatCow’s InstallCentral doesn’t seem really efficient at keeping track of installed and released versions.

Something which is partly a neat feature and partly a potential issue is the way FatCow handles Apache-related security. This isn’t something which is so clear to me, so I might be wrong.

Accounts on both BlueHost and HostGator include a public_html directory where all sorts of things go, especially if they’re related to publicly-accessible content. This directory serves as the website’s root, so one expects content to be available there. The “index.html” or “index.php” file in this directory serves as the website’s frontpage. It’s fairly obvious, but it does require that one would understand a few things about webservers. FatCow doesn’t seem to create a public_html directory in a user’s server space. Or, more accurately, it seems that the root directory (aka ‘/’) is in fact public_html. In this sense, a user doesn’t have to think about which directory to use to share things on the Web. But it also means that some higher-level directories aren’t available. I’ve already run into some issues with this and I’ll probably be looking for a workaround. I’m assuming there’s one. But it’s sometimes easier to use generally-applicable advice than to find a custom solution.

Further, in terms of access control… It seems that webapps typically make use of diverse directories and .htaccess files to manage some forms of access controls. Unix-style file permissions are also involved but the kind of access needed for a web app is somewhat different from the “User/Group/All” of Unix filesystems. AFAICT, FatCow does support those .htaccess files. But it has its own tools for building them. That can be a neat feature, as it makes it easier, for instance, to password-protect some directories. But it could also be the source of some confusion.

There are other issues I have with FatCow, but it’s probably enough for now.

So… On to the installation process… 😉

It only takes a few minutes and is rather straightforward. This is the most verbose version of that process you could imagine…

Surprised? 😎

Disclaimer: I’m mostly documenting how I did it and there are some things about which I’m unclear. So it may not work for you. If it doesn’t, I may be able to help but I provide no guarantee that I will. I’m an anthropologist, not a Web development expert.

As always, YMMV.

A few instructions here are specific to FatCow, but the general process is probably valid on other hosts.

I’m presenting things in a sequence which should make sense. I used a slightly different order myself, but I think this one should still work. (If it doesn’t, drop me a comment!)

In these instructions, straight quotes (“”) are used to isolate elements from the rest of the text. They shouldn’t be typed or pasted.

I use “” to refer to the domain on which the installation is done. In my case, it’s the domain name I transfered to FatCow from another registrar but it could probably be done without a dedicated domain (in which case it would be “<username>” where “<username>” is your FatCow username).

I started with creating a MySQL database for WordPress MU. FatCow does have phpMyAdmin but the default tool in the cPanel is labeled “Manage MySQL.” It’s slightly easier to use for creating new databases than phpMyAdmin because it creates the database and initial user (with confirmed password) in a single, easy-to-understand dialog box.

So I created that new database, user, and password, noting down this information. Since that password appears in clear text at some point and can easily be changed through the same interface, I used one which was easy to remember but wasn’t one I use elsewhere.
Then, I dowloaded the following files to my local machine in order to upload them to my FatCow server space. The upload can be done through either FTP or FatCow’s FileManager. I tend to prefer FTP (via CyberDuck on the Mac or FileZilla on PC). But the FileManager does allow for easy uploads.
(Wish it could be more direct, using the HTTP links directly instead of downloading to upload. But I haven’t found a way to do it through either FTP or the FileManager.)
At any rate, here are the four files I transfered to my FatCow space, using .zip when there’s a choice (the .tar.gz “tarball” versions also work but require a couple of extra steps).
  1. WordPress MU (, in my case)
  2. Buddymatic (, in my case)
  3. EarlyMorning (only one version, it seems)
  4. EarlyMorning-BP (only one version, it seems)

Only the WordPress MU archive is needed to install BuddyPress. The last three files are needed for EarlyMorning, a BuddyPress theme that I found particularly neat. It’s perfectly possible to install BuddyPress without this specific theme. (Although, doing so, you need to install a BuddyPress-compatible theme, if only by moving some folders to make the default theme available, as I explained in point 15 in that previous tutorial.) Buddymatic itself is a theme framework which includes some child themes, so you don’t need to install EarlyMorning. But installing it is easy enough that I’m adding instructions related to that theme.

These files can be uploaded anywhere in my FatCow space. I uploaded them to a kind of test/upload directory, just to make it clear, for me.

A major FatCow idiosyncrasy is its FileManager (actually called “FileManager Beta” in the documentation but showing up as “FileManager” in the cPanel). From my experience with both BlueHost and HostGator (two well-known webhosting companies), I can say that FC’s FileManager is quite limited. One thing it doesn’t do is uncompress archives. So I have to resort to the “Archive Gateway,” which is surprisingly slow and cumbersome.

At any rate, I used that Archive Gateway to uncompress the four files. WordPress µ first (in the root directory or “/”), then both Buddymatic and EarlyMorning in “/wordpress-mu/wp-content/themes” (you can chose the output directory for zip and tar files), and finally EarlyMorning-BP (anywhere, individual files are moved later). To uncompress each file, select it in the dropdown menu (it can be located in any subdirectory, Archive Gateway looks everywhere), add the output directory in the appropriate field in the case of Buddymatic or EarlyMorning, and press “Extract/Uncompress”. Wait to see a message (in green) at the top of the window saying that the file has been uncompressed successfully.

Then, in the FileManager, the contents of the EarlyMorning-BP directory have to be moved to “/wordpress-mu/wp-content/themes/earlymorning”. (Thought they could be uncompressed there directly, but it created an extra folder.) To move those files in the FileManager, I browse to that earlymorning-bp directory, click on the checkbox to select all, click on the “Move” button (fourth from right, marked with a blue folder), and add the output path: /wordpress-mu/wp-content/themes/earlymorning

These files are tweaks to make the EarlyMorning theme work with BuddyPress.

Then, I had to change two files, through the FileManager (it could also be done with an FTP client).

One change is to EarlyMorning’s style.css:


There, “Template: thematic” has to be changed to “Template: buddymatic” (so, “the” should be changed to “buddy”).

That change is needed because the EarlyMorning theme is a child theme of the “Thematic” WordPress parent theme. Buddymatic is a BuddyPress-savvy version of Thematic and this changes the child-parent relation from Thematic to Buddymatic.

The other change is in the Buddymatic “extensions”:


There, on line 39, “$bp->root_domain” should be changed to “bp_root_domain()”.

This change is needed because of something I’d consider a bug but that a commenter on another blog was kind enough to troubleshoot. Without this modification, the login button in BuddyPress wasn’t working because it was going to the website’s root ( instead of the WPµ installation ( I was quite happy to find this workaround but I’m not completely clear on the reason it works.

Then, something I did which might not be needed is to rename the “wordpress-mu” directory. Without that change, the BuddyPress installation would sit at “,” which seems a bit cryptic for users. In my mind, “<name>,” where “<name>” is something meaningful like “social” or “community” works well enough for my needs. Because FatCow charges for subdomains, the “<name>” option would be costly.

(Of course, WPµ and BuddyPress could be installed in the site’s root and the frontpage for “” could be the BuddyPress frontpage. But since I think of BuddyPress as an add-on to a more complete site, it seems better to have it as a level lower in the site’s hierarchy.)

With all of this done, the actual WPµ installation process can begin.

The first thing is to browse to that directory in which WPµ resides, either “” or “<name>” with the “<name>” you chose. You’re then presented with the WordPress µ Installation screen.

Since FatCow charges for subdomains, it’s important to choose the following option: “Sub-directories (like” It’s actually by selecting the other option that I realized that FatCow restricted subdomains.

The Database Name, username and password are the ones you created initially with Manage MySQL. If you forgot that password, you can actually change it with that same tool.

An important FatCow-specific point, here, is that “Database Host” should be “<username>” (where “<username>” is your FatCow username). In my experience, other webhosts use “localhost” and WPµ defaults to that.

You’re asked to give a name to your blog. In a way, though, if you think of BuddyPress as more of a platform than a blogging system, that name should be rather general. As you’re installing “WordPress Multi-User,” you’ll be able to create many blogs with more specific names, if you want. But the name you’re entering here is for BuddyPress as a whole. As with <name> in “<name>” (instead of “”), it’s a matter of personal opinion.

Something I noticed with the EarlyMorning theme is that it’s a good idea to keep the main blog’s name relatively short. I used thirteen characters and it seemed to fit quite well.

Once you’re done filling in this page, WPµ is installed in a flash. You’re then presented with some information about your installation. It’s probably a good idea to note down some of that information, including the full paths to your installation and the administrator’s password.

But the first thing you should do, as soon as you log in with “admin” as username and the password provided, is probably to the change that administrator password. (In fact, it seems that a frequent advice in the WordPress community is to create a new administrator user account, with a different username than “admin,” and delete the “admin” account. Given some security issues with WordPress in the past, it seems like a good piece of advice. But I won’t describe it here. I did do it in my installation and it’s quite easy to do in WPµ.

Then, you should probably enable plugins here:<name>/wp-admin/wpmu-options.php#menu

(From what I understand, it might be possible to install BuddyPress without enabling plugins, since you’re logged in as the administrator, but it still makes sense to enable them and it happens to be what I did.)

You can also change a few other options, but these can be set at another point.

One option which is probably useful, is this one:

Allow new registrations Disabled
Enabled. Blogs and user accounts can be created.
Only user account can be created.

Obviously, it’s not necessary. But in the interest of opening up the BuddyPress to the wider world without worrying too much about a proliferation of blogs, it might make sense. You may end up with some fake user accounts, but that shouldn’t be a difficult problem to solve.

Now comes the installation of the BuddyPress plugin itself. You can do so by going here:<name>/wp-admin/plugin-install.php

And do a search for “BuddyPress” as a term. The plugin you want was authored by “The BuddyPress Community.” (In my case, version 1.1.3.) Click the “Install” link to bring up the installation dialog, then click “Install Now” to actually install the plugin.

Once the install is done, click the “Activate” link to complete the basic BuddyPress installation.

You now have a working installation of BuddyPress but the BuddyPress-savvy EarlyMorning isn’t enabled. So you need to go to “<name>/wp-admin/wpmu-themes.php” to enable both Buddymatic and EarlyMorning. You should then go to “<name>/wp-admin/themes.php” to activate the EarlyMorning theme.

Something which tripped me up because it’s now much easier than before is that forums (provided through bbPress) are now, literally, a one-click install. If you go here:<name>/wp-admin/admin.php?page=bb-forums-setup

You can set up a new bbPress install (“Set up a new bbPress installation”) and everything will work wonderfully in terms of having forums fully integrated in BuddyPress. It’s so seamless that I wasn’t completely sure it had worked.

Besides this, I’d advise that you set up a few widgets for the BuddyPress frontpage. You do so through an easy-to-use drag-and-drop interface here:<name>/wp-admin/widgets.php

I especially advise you to add the Twitter RSS widget because it seems to me to fit right in. If I’m not mistaken, the EarlyMorning theme contains specific elements to make this widget look good.

After that, you can just have fun with your new BuddyPress installation. The first thing I did was to register a new user. To do so, I logged out of my admin account,  and clicked on the Sign Up button. Since I “allow new registrations,” it’s a very simple process. In fact, this is one place where I think that BuddyPress shines. Something I didn’t explain is that you can add a series of fields for that registration and the user profile which goes with it.

The whole process really shouldn’t take very long. In fact, the longest parts have probably to do with waiting for Archive Gateway.

The rest is “merely” to get people involved in your BuddyPress installation. It can happen relatively easily, if you already have a group of people trying to do things together online. But it can be much more complicated than any software installation process… 😉

Landing On His Feet: Nicolas Chourot

Listening to Nicolas Chourot‘s début album: First Landing (available on iTunes). Now, here’s someone who found his voice.

A few years ago, Nicolas Chourot played with us as part of Madou Diarra & Dakan, a group playing music created for Mali’s hunters’ associations.

Before Chourot joined us, I had been a member of Dakan for several years and my perspective on the group’s music was rather specific. As an ethnomusicologist working on the original context for hunters’ music, I frequently tried to maintain the connection with what makes Malian hunters so interesting, including a certain sense of continuity through widespread changes.

When Nicolas came up with his rather impressive equipment, I began to wonder how it would all fit. A very open-minded, respectful, and personable musician, Nicolas was able to both transform Dakan’s music from within and adapt his playing to a rather distant performance style. Not an easy task for any musician and Nicolas sure was to be commended for such a success.

After a while, Chourot and Dakan’s Madou Diarra parted ways. Still, Nicolas remained a member of the same informal music network as several people who had been in Dakan, including several of my good friends. And though I haven’t seen Nicolas in quite a while, he remains in my mind as someone whose playing and attitude toward music I enjoy.

Unfortunately, I was unable to attend the launch of Nicolas’s launch/show, on August 29. What’s strange is that it took me until today to finally buy Nicolas’s album. Not exactly sure why. Guess my mind was elsewhere. For months.

Ah, well… Désolé Nicolas!

But I did finally get the album. And I’m really glad I did!

When I first heard Nicolas’s playing, I couldn’t help but think about Michel Cusson. I guess it was partly because both have been fusing Jazz and “World” versions of the electric guitar. But there was something else in Nicolas’s playing that I readily associated with Cusson. Never analyzed it. Nor am I planning to analyze it at any point. Despite my music school background and ethnomusicological training, I’ve rarely been one for formal analysis. But there’s something intriguing, there, as a connection. It’s not “imitation as sincerest form of flattery”: Chourot wasn’t copying Cusson. But it seemed like both were “drinking from the same spring,” so to speak.

In First Landing, this interpretation comes back to my mind.

See, not only does Chourot’s playing still have some Cussonisms, but I hear other voices connected to Cusson’s. Including that of Cusson’s former bandmate Alain Caron And even Uzeb itself, the almost mythical band which brought Caron and Cusson together.

For a while, in the 1980s, Uzeb dominated a large part of Quebec’s local Jazz market. At the time, other Jazz players were struggling to get some recognition. As they do now. To an extent, Uzeb was a unique phenomenon in Quebec’s musical history since, despite their diversity and the quality of their work, Quebec’s Jazz musicians haven’t become mainstream again. Which might be a good thing but bears some reflection. What was so special about Uzeb? Why did it disappear? Can’t other Jazz acts fill the space left by Uzeb, after all these years?

I don’t think it’s what Nicolas is trying to do. But if he were, First Landing would be the way to go at it. It doesn’t “have all the ingredients.” That wouldn’t work. But, at the risk of sounding like an old cub scout, it has “the Uzeb spirit.”

Which brings me to other things I hear. Other bands with distinct, if indirect, Uzebian connections.

One is Jazzorange, which was a significant part of Lausanne’s Jazz scene when I was living there.My good friend Vincent Jaton introduced to Jazzorange in 1994 and Uzeb’s alumni Caron and Cusson were definitely on my mind at the time.

Vincent, musician and producer extraordinaire, introduced me to a number of musicians and I owe him a huge debt for helping me along a path to musical (self-)discovery. Vincent’s own playing also shares a few things with what I hear in First Landing, but the connection with Jazzorange is more obvious, to me.

Another band I hear in connection to Chourot’s playing is Sixun. That French band, now 25 years old, is probably among the longest-lasting acts in this category of Jazz. Some Jazz ensembles are older (including one of my favourites, Oregon). But Sixun is a key example of what some people call “Jazz Fusion.”

Which is a term I avoided, as I mentioned diverse musicians. Not because I personally dislike the term. It’s as imprecise as any other term describing a “musical genre” (and as misleading as some of my pet peeves). But I’m not against its use, especially since there is a significant degree of agreement about several of the musicians I mention being classified (at least originally) as “Fusion.” Problem is, the term has also been associated with an attitude toward music which isn’t that conducive to thoughtful discussion. In some ways, “Fusion” is used for dismissal more than as a way to discuss musical similarities.

Still, there are musical features that I appreciate in a number of Jazz Fusion performances, some of which are found in some combination through the playing of several of the musicians I’m mentioning here.

Some things like the interactions between the bass and other instruments, some lyrical basslines, the fact that melodic lines may be doubled by the bass… Basically, much of it has to do with the bass. And, in Jazz, the bass is often key. As Darcey Leigh said to Dale Turner (Lonette McKee and Dexter Gordon’s characters in ‘Round Midnight):

You’re the one who taught me to listen to the bass instead of the drums

Actually, there might be a key point about the way yours truly listens to bass players. Even though I’m something of a “frustrated bassist” (but happy saxophonist), I probably have a limited understanding of bass playing. To me, there’s a large variety of styles of bass playing, of course, but several players seem to sound a bit like one another. It’s not really a full classification that I have in my mind but I can’t help but hear similarities between bass performers. Like clusters.

Sometimes, these links may go outside of the music domain, strictly speaking.  For instance, three of my favourite bassists are from Cameroon: Guy Langue, Richard Bona, and Étienne Mbappe. Not that I heard these musicians together: I noticed Mbappe as a member of ONJ in 1989, I first heard Bona as part of the Zawinul syndicate in 1997, and I’ve been playing with Langue for a number of years (mostly with Madou Diarra & Dakan). Further, as I’m discovering British/Nigerian bass player Michael Olatuja, I get to extend what I hear as the Cameroonian connection to parts of West African music that I know a bit more about. Of course, I might be imagining things. But my imagination goes in certain directions.

Something similar happens to me with “Fusion” players. Alain Caron is known for his fretless bass sound and virtuosic playing, but it’s not really about that, I don’t think. It’s something about the way the bass is embedded in the rest of the band, with something of a Jazz/Rock element but also more connected to lyricism, complex melodic lines, and relatively “clean” playing. The last one may relate, somehow, to the Fusion stereotype of coldness and machine-like precision. But my broad impression of what I might call “Fusion bass” actually involves quite a bit of warmth. And humanness.

Going back to Chourot and other “Jazz Fusion” acts I’ve been thinking about, it’s quite possible that Gilles Deslauriers (who plays bass on Chourot’s First Landing) is the one who reminds me of other Fusion acts. No idea if Bob Laredo (Jazzorange), Michel Alibo (Sixun), Alain Caron (Uzeb), and Gilles Deslauriers really all have something in common. But my own subjective assessment of bass playing connects them in a special way.

The most important point, to me, is that even if this connection is idiosyncratic, it still helps me enjoy First Landing.

Nicolas Chourot and his friends from that album (including Gilles Deslauriers) are playing at O Patro Výš, next Saturday (January 23, 2010).

Happiness Anniversary


A year ago today, I found out that I was, in fact, happy.

Continue reading

What’s So “Social” About “Social Media?” (Podcamp Montreal Topic)

It’s all good and well to label things “social media” but those of us who are social scientists need to speak up about some of the insight we can share.
If social scientists and social media peeps make no effort at talking with one another, social media will suffer and social scientists will be shut out of something important.
Actually, social media might provide one of the most useful vantage points to look at diverse social issues, these days. And participants social media could really benefit from some basic social analysis.
Let’s talk about this.

Will be participating in this year’s Podcamp Montreal. Last year’s event had a rather big impact on me. (It’s at #pcmtl08 that I “came out of the closet” as a geek!) At that time, I presented on “Social Acamedia” (Slides, Audio). Been meaning to do a slidecast but never got a round tuit.

My purpose, this year, is in a way to follow up on this blogpost of mine (from the same period) about “The Need for Social Science in Social Web/Marketing/Media.”

As it’s a BarCamp-style unconference, I’ll do this in a very casual way. I might actually not use slides or anything like that. And I guess I could use my time for a discussion, more than anything else. I’ll be missing much of the event because I’m teaching on Saturday. So my session comes in a very different context from last year’s, when I was able to participate in all sorts of things surrounding #pcmtl.

Yup. Come to think of it, a conversation makes more sense, as I’ll be getting condensed insight from what happens before. I still might start with a 15 minute spiel, but I really should spend as much time as possible just discussing these issues with people. Isabelle Lopez did a workshop-style session last year and that was quite useful.

The context for this year’s session is quite specific. I’ve been reorienting myself as an “informal ethnographer.” I eventually started my own podcast on ethnography, I’ve been doing presentations and workshops both on social media and on social analysis of online stuff, I was even able to participate in the creation of material for a graduate course about the “Social Web”…

Should be fun.

How I Got Into Beer

Was doing some homebrewing experimentation (sour mash, watermelon, honey, complex yeast cultures…) and I got to think about what I’d say in an interview about my brewing activities.

It’s a bit more personal than my usual posts in English (my more personal blogposts are usually in French), but it seems fitting.

I also have something of a backlog of blogposts I really should do ASAP. But blogging is also about seizing the moment. I feel like writing about beer. 😛


As you might know, the drinking age in Quebec is 18, as in most parts of the World except for the US. What is somewhat distinct about Qc with regards to drinking age is that responsible drinking is the key and we tend to have a more “European” attitude toward alcohol: as compared to the Rest of Canada, there’s a fair bit of leeway in terms of when someone is allowed to drink alcohol. We also tend to learn to drink in the family environment, and not necessarily with friends. What it means, I would argue, is that we do our mistakes in a relatively safe context. By the time drinking with peers becomes important (e.g., in university or with colleagues), many of us know that there’s no fun in abusing alcohol and that there are better ways to prove ourselves than binge drinking. According to Barrett Seaman, author of Binge: What Your College Student Won’t Tell You, even students from the US studying at McGill University in Montreal are more likely to drink responsibly than most students he’s seen in the US. (In Montreal, McGill tends to be recognized as a place where binge drinking is most likely to occur, partly because of the presence of US students. In addition, binge drinking is becoming more conspicuous, in Qc, perhaps because of media pressure or because of influence from the US.)

All this to say that it’s rather common for a Québécois teen to at least try alcohol at a relatively age. Because of my family’s connections with Switzerland and France, we probably pushed this even further than most Québécois family. In other words, I had my first sips of alcohol at a relatively early age (I won’t tell) and, by age 16, I could distinguish different varieties of Swiss wines, during an extended trip to Switzerland. Several of these wines were produced by relatives and friends, from their own vineyards. They didn’t contain sulfites and were often quite distinctive. To this day, I miss those wines. In fact, I’d say that Swiss wines are among the best kept secrets of the wine world. Thing is, it seems that Swiss vineyards barely produce enough for local consumption so they don’t try to export any of it.


By age 18, my attitude toward alcohol was already quite similar to what it is now: it’s something that shouldn’t be abused but that can be very tasty. I had a similar attitude toward coffee, that I started to drink regularly when I was 15. (Apart from being a homebrewer and a beer geek, I’m also a homeroaster and coffee geek. Someone once called me a “Renaissance drinker.”)

When I started working in French restaurants, it was relatively normal for staff members to drink alcohol at the end of the shift. In fact, at one place where I worked, the staff meal at the end of the evening shift was a lengthy dinner accompanied by some quality wine. My palate was still relatively untrained, but I remember that we would, in fact, discuss the wine on at least some occasions. And I remember one customer, a stage director, who would share his bottle of wine with the staff during his meal: his doctor told him to reduce his alcohol consumption and the wine only came in 750ml bottles. 😉

That same restaurant might have been the first place where I tried a North American craft beer. At least, this is where I started to know about craft beer in North America. It was probably McAuslan‘s St. Ambroise Stout. But I also had opportunities to have some St. Ambroise Pale Ale. I just preferred the Stout.

At one point, that restaurant got promotional beer from a microbrewery called Massawippi. That beer was so unpopular that we weren’t able to give it away to customers. Can’t recall how it tasted but nobody enjoyed it. The reason this brewery is significant is that their license was the one which was bought to create a little microbrewery called Unibroue. So, it seems that my memories go back to some relatively early phases in Quebec’s craft beer history. I also have rather positive memories of when Brasal opened.

Somewhere along the way, I had started to pick up on some European beers. Apart from macros (Guinness, Heineken, etc.), I’m not really sure what I had tried by that point. But even though these were relatively uninspiring beers, they somehow got me to understand that there was more to beer than Molson, Labatt, Laurentide, O’Keefe, and Black Label.

The time I spent living in Switzerland, in 1994-1995, is probably the turning point for me in terms of beer tasting. Not only did I get to drink the occasional EuroLager and generic stout, but I was getting into Belgian Ales and Lambics. My “session beer,” for a while, was a wit sold in CH as Wittekop. Maybe not the most unique wit out there. But it was the house beer at Bleu Lézard, and I drank enough of it then to miss it. I also got to try several of the Trappists. In fact, one of the pubs on the EPFL campus had a pretty good beer selection, including Rochefort, Chimay, Westmalle, and Orval. The first lambic I remember was Mort Subite Gueuze, on tap at a very quirky place that remains on my mind as this near-cinematic experience.

At the end of my time in Switzerland, I took a trip to Prague and Vienna. Already at that time, I was interested enough in beer that a significant proportion of my efforts were about tasting different beers while I was there. I still remember a very tasty “Dopplemalz” beer from Vienna and, though I already preferred ales, several nice lagers from Prague.

A year after coming back to North America, I traveled to Scotland and England with a bunch of friends. Beer was an important part of the trip. Though I had no notion of what CAMRA was, I remember having some real ales in diverse places. Even some of the macro beers were different enough to merit our interest. For instance, we tried Fraoch then, probably before it became available in North America. We also visited a few distilleries which, though I didn’t know it at the time, were my first introduction to some beer brewing concepts.

Which brings me to homebrewing.

The first time I had homebrew was probably at my saxophone teacher’s place. He did a party for all of us and had brewed two batches. One was either a stout or a porter and the other one was probably some kind of blonde ale. What I remember of those beers is very vague (that was probably 19 years ago), but I know I enjoyed the stout and was impressed by the low price-quality ratio. From that point on, I knew I wanted to brew. Not really to cut costs (I wasn’t drinking much, anyway). But to try different beers. Or, at least, to easily get access to those beers which were more interesting than the macrobrewed ones.

I remember another occasion with a homebrewer, a few years later. I only tried a few sips of the beer but I remember that he was talking about the low price. Again, what made an impression on me wasn’t so much the price itself. But the low price for the quality.

At the same time, I had been thinking about all sorts of things which would later become my “hobbies.” I had never had hobbies in my life but I was thinking about homeroasting coffee, as a way to get really fresh coffee and explore diverse flavours. Thing is, I was already this hedonist I keep claiming I am. Tasting diverse things was already an important pleasure in my life.

So, homebrewing was on my mind because of the quality-price ratio and because it could allow me to explore diverse flavours.

When I moved to Bloomington, IN, I got to interact with some homebrewers. More specifically, I went to an amazing party thrown by an ethnomusicologist/homebrewer. The guy’s beer was really quite good. And it came from a full kegging system.

I started dreaming.

Brewpubs, beerpubs, and microbreweries were already part of my life. For instance, without being a true regular, I had been going to Cheval blanc on a number of occasions. And my “go to” beer had been Unibroue, for a while.

At the time, I was moving back and forth between Quebec and Indiana. In Bloomington, I was enjoying beers from Upland’s Brewing Co., which had just opened, and Bloomington Brewing Co., which was distributed around the city. I was also into some other beers, including some macro imports like Newcastle Brown Ale. And, at liquor stores around the city (including Big Red), I was discovering a few American craft beers, though I didn’t know enough to really make my way through those. In fact, I remember asking for Unibroue to be distributed there, which eventually happened. And I’m pretty sure I didn’t try Three Floyds, at the time.

So I was giving craft beer some thought.

Then, in February 1999, I discovered Dieu du ciel. I may have gone there in late 1998, but the significant point was in February 1999. This is when I tried their first batch of “Spring Equinox” Maple Scotch Ale. This is the beer that turned me into a homebrewer. This is the beer that made me changed my perspetive about beer. At that point, I knew that I would eventually have to brew.

Which happened in July 1999, I think. My then-girlfriend had offered me a homebrewing starter kit as a birthday gift. (Or maybe she gave it to me for Christmas… But I think it was summer.) Can’t remember the extent to which I was talking about beer, at that point, but it was probably a fair bit, i.e., I was probably becoming annoying about it. And before getting the kit, I was probably daydreaming about brewing.

Even before getting the kit, I had started doing some reading. The aforementioned ethnomusicologist/homebrewer had sent me a Word file with a set of instructions and some information about equipment. It was actually much more elaborate than the starter kit I eventually got. So I kept wondering about all the issues and started getting some other pieces of equipment. In other words, I was already deep into it.

In fact, when I got my first brewing book, I also started reading feverishly, in a way I hadn’t done in years. Even before brewing the first batch, I was passionate about brewing.

Thanks to the ‘Net, I was rapidly amassing a lot of information about brewing. Including some recipes.

Unsurprisingly, the first beer I brewed was a maple beer, based on my memory of that Dieu du ciel beer. However, for some reason, that first beer was a maple porter, instead of a maple scotch ale. I brewed it with extract and steeped grain. I probably used a fresh pack of Coopers yeast. I don’t think I used fresh hops (the beer wasn’t supposed to be hop-forward). I do know I used maple syrup at the end of boil and maple sugar at priming.

It wasn’t an amazing beer, perhaps. But it was tasty enough. And it got me started. I did a few batches with extract and moved to all-grain almost right away. I remember some comments on my first maple porter, coming from some much more advanced brewers than I was. They couldn’t believe that it was an extract beer. I wasn’t evaluating my extract beer very highly. But I wasn’t ashamed of it either.

Those comments came from brewers who were hanging out on the Biéropholie website. After learning about brewing on my own, I had eventually found the site and had started interacting with some local Québécois homebrewers.

This was my first contact with “craft beer culture.” I had been in touch with fellow craft beer enthusiasts. But hanging out with Bièropholie people and going to social events they had organized was my first foray into something more of a social group with its associated “mode of operation.” It was a fascinating experience. As an ethnographer and social butterfly, this introduction to the social and cultural aspects of homebrewing was decisive. Because I was moving all the time, it was hard for me to stay connected with that group. But I made some ties there and I still bump into a few of the people I met through Bièropholie.

At the time I first started interacting with the Bièropholie gang, I was looking for a brewclub. Many online resources mentioned clubs and associations and they sounded exactly like the kind of thing I needed. Not only for practical reasons (it’s easier to learn techniques in such a context, getting feedback from knowledgeable people is essential, and tasting other people’s beers is an eye-opener), but also for social reasons. Homebrewing was never meant to be a solitary experience, for me.

I was too much of a social butterfly.

Which brings me back to childhood. As a kid, I was often ostracized. And I always tried to build clubs. It never really worked. Things got much better for me after age 15, and I had a rich social life by the time I became a young adult. But, in 2000-2001, I was still looking for a club to which I could belong. Unlike Groucho, I cared a lot about any club which would accept me.

As fun as it was, Bièropholie wasn’t an actual brewclub. Brewers posting on the site mostly met as a group during an annual event, a BBQ which became known as «Xè de mille» (“Nth of 1000”) in 2001. The 2000 edition (“0th of 1000”) was when I had my maple porter tasted by more advanced brewers. Part of event was a bit like what brewclub meetings tend to be: tasting each other’s brews, providing feedback, discussing methods and ingredients, etc. But because people didn’t meet regularly as a group, because people were scattered all around Quebec, and because there wasn’t much in terms of “contribution to primary identity,” it didn’t feel like a brewclub, at least not of the type I was reading about.

The MontreAlers brewclub was formed at about that time. For some reason, it took me a while to learn of its existence. I distinctly remember looking for a Montreal-based club through diverse online resources, including the famed HomeBrew Digest. And I know I tried to contact someone from McGill who apparently had a club going. But I never found the ‘Alers.

I did eventually find the Members of Barleyment. Or, at least, some of the people who belonged to this “virtual brewclub.” It probably wasn’t until I moved to New Brunswick in 2003, but it was another turning point. One MoB member I met was Daniel Chisholm, a homebrewer near Fredericton, NB, who gave me insight on the New Brunswick beer scene (I was teaching in Fredericton at the time). Perhaps more importantly, Daniel also invited me to the Big Strange New Brunswick Brew (BSNBB), a brewing event like the ones I kept dreaming about. This was partly a Big Brew, an occasion for brewers to brew together at the same place. But it was also a very fun social event.

It’s through the BSNBB that I met MontreAlers Andrew Ludwig and John Misrahi. John is the instigator of the MontreAlers brewclub. Coming back to Montreal a few weeks after BSNBB, I was looking forward to attend my first meeting of the ‘Alers brewclub, in July 2003.

Which was another fascinating experience. Through it, I was able to observe different attitudes toward brewing. Misrahi, for instance, is a fellow experimental homebrewer to the point that I took to call him “MadMan Misrahi.” But a majority of ‘Alers are more directly on the “engineering” side of brewing. I also got to observe some interesting social dynamics among brewers, something which remained important as I moved to different places and got to observe other brewclubs and brewers meetings, such as the Chicago Beer Society’s Thirst Fursdays. Eventually, this all formed the backdrop for a set of informal observations which were the corse of a presentation I gave about craft beer and cultural identity.

Through all of these brewing-related groups, I’ve been positioning myself as an experimenter.  My goal isn’t necessarily to consistently make quality beer, to emulate some beers I know, or to win prizes in style-based brewing competitions. My thing is to have fun and try new things. Consistent beer is available anywhere and I drink little enough that I can afford enough of it. But homebrewing is almost a way for me to connect with my childhood.

There can be a “mad scientist” effect to homebrewing. Michael Tonsmeire calls himself The Mad Fermentationist and James Spencer at Basic Brewing has been interviewing a number of homebrewer who do rather unusual experiments.

I count myself among the ranks of the “Mad Brewers.” Oh, we’re not doing anything completely crazy. But slightly mad we are.

Through the selective memory of an adult with regards to his childhood, I might say that I was “always like that.” As a kid, I wanted to be everything at once: mayor, astronaut, fireman, and scholar. The researcher’s spirit had me “always try new things.” I even had a slight illusion of grandeur in that I would picture myself accomplishing all sorts of strange things. Had I known about it as a kid, I would have believed that I could solve the Poincaré conjecture. Mathematicians were strange enough for me.

But there’s something more closely related to homebrewing which comes back to my mind as I do experiments with beer. I had this tendency to do all sorts of concoctions. Not only the magic potions kids do with mud  and dishwashing liquid. But all sorts of potable drinks that a mixologist may experiment with. There wasn’t any alcohol in those drinks, but the principle was the same. Some of them were good enough for my tastes. But I never achieved the kind of breakthrough drink which would please masses. I did, however, got my experimentation spirit to bear on food.

By age nine, I was cooking for myself at lunch. Nothing very elaborate, maybe. It often consisted of reheating leftovers. But I got used to the stove (we didn’t have a microwave oven, at the time). And I sometimes cooked some eggs or similar things. To this day, eggs are still my default food.

And, like many children, I occasionally contributing to cooking. Simple things like mixing ingredients. But also tasting things at different stages in the cooking or baking process. Given the importance of sensory memory, I’d say the tasting part was probably more important in my development than the mixing. But the pride was mostly in being an active contributor in the kitchen.

Had I understood fermentation as a kid, I probably would have been fascinated by it. In a way, I wish I could have been involved in homebrewing at the time.

A homebrewery is an adult’s chemistry set.

WordPress MU, BuddyPress, and bbPress on Local Machine

Was recently able to install and integrate three neat products based on Automattic code:

  1. WordPress µ 2.8.1 (a.k.a. WPµ, WordPress MU… Platform for multi-user blogs and Content Management System).
  2. BuddyPress 1.0.2 (A social network system based on WordPress µ).
  3. bbPress 1.0.1 (A forum system based on WordPress).

Did this after attending WordCamp Montreal. The fact that the large majority of WordPress and WordPress µ are merging motivated me, in part, to try it out. I currently serve as webguru for the Society for Linguistic Anthropology.

This is all on a local machine, a Mac mini running Mac OS X 10.5 Leopard.

It took me several attempts so it might not be as obvious as one would think.

I wrote as detailed a walkthrough as I could. Not exactly for the faint of heart. And, as IANAC, some things aren’t completely clear to me. I wish I could say I’m able to troubleshoot other people’s problems with these systems, but it’s really not the case. I ended up working out diverse issues, but it took me time and concentration.

A few resources I’ve used:

  1. Andy Peatling’s tutorial on BuddyPress (and WordPress µ) on a Mac.
  2. Sam Bauers’s screencast on integrating WordPress and bbPress. (Not µ or BuddyPress. Requires login.)
  3. Trent Adams’s tutorial on BuddyPress/bbPress integration.
  4. This file: <WPinstall>/wp-content/plugins/buddypress/bp-forums/installation-readme.txt (also available here).

I’ve used many other resources, but they turned out to be confusing, partly because of changes in versions. In fact, the last file was the most useful one. It’s a very different method from the other ones, but it worked. It’s actually much simpler than the other methods and it still gave me what I needed. I now have a working installation of a complete platform which integrates blogging, social networking, and forums. In a way, it’s like having simple versions of Drupal and Ning in the same install. Perfect for tests.

Some conventions.

<dbname> commondb
<name> common
<username> alexandre
<bbname> forums
<adminpass> (generated) 5e6aee85e6d4
<blogname> uethnographer
<blogpass> (generated) 601a6100
<confkey> (generated)
  1. [T] refers to things done in
  2. [B] refers to things done in the browser ( in my case)
  3. Brackets serve to refer to installation-specific items. I could have used variables.
    1. <dbname> is the database name in MySQL (can be anything)
    2. <name> is the name used for the WordPress install (domain/<name>; can be anything)
    3. <username> is the abbreviated username on the local machine. ~<username> would be the user’s home directory. Determined in Mac OS X.
    4. <bbname> is the name for the bbPress install  (domain/<name>/<bbname>; can be anything)
    5. <adminpass> is the password for the WordPress admin (generated)
    6. <blogname> is the main username for a blog administrator (can be anything)
    7. <blogpass> is the password for that blog administrator (generated)
    8. <confkey> is a confirmation key upon creating that blog administrator (generated)

So, here’s what I did.

  1. Switched to a user with administrative rights on my Mac. I usually work with a non-admin user and grant admin privileges when needed. Quite cumbersome in this case.
  2. Opened
  3. Installed and configured MAMP
    1. Downloaded and copied the MAMP folder to /Applications
    2. Opened
    3. Changed MAMP preferences
      1. Preferences
      2. Ports: “Default Apache and MySQL ports”
      3. Apache: Choose: /Users/<username>/Sites
      4. Clicked Ok
  4. Clicked “Open home page” in MAMP
  5. Went to phpMyAdmin
  6. Created a database in phpMyAdmin with <dbname> as the name
  7. Edited /etc/hosts to add: localhost.localdomain
  8. Downloaded WordPress µ through Subversion: [T] svn co /Users/<username>/Sites/<name>
  9. Went to my local WordPress µ home: [B] http://localhost.localdomain/<name&gt;
  10. Filled in the necessary information
    1. “Use subdirectories” (subdomains would be a huge hassle)
    2. Database name: <dbname>
    3. User Name: root
    4. Password: root (changing it is a huge hassle)
    5. Title (title for the main WPµ install, can be anything)
    6. Email (valid email for the WPµ admin)
    7. Saved changes
  11. Noted <adminpass> for later use (generated and displayed)
  12. Changed file ownership: [T] chmod 755  /Users/<username>/Sites/<name> /Users/<username>/Sites/<name>/wp-content/
  13. Logged into WPµ admin: [B] http://localhost.localdomain/<name>/wp-admin/
    1. User: admin
    2. Password: <adminpass>
  14. Changed plugin options: [B] http://localhost.localdomain/<name>/wp-admin/wpmu-options.php#menu
    1. Plugins: check
    2. “Allow new registrations”: “Enabled. Blogs and user accounts can be created.”
    3. “Add New Users”: Yes
    4. “Upload media button”: Checked Images/Videos/Music
    5. “Blog upload space”: 100MB
    6. Clicked “Update Options”
  15. Installed BuddyPress directly
    1. [B] http://localhost.localdomain/<name>/wp-admin/plugin-install.php?tab=plugin-information&plugin=buddypress&TB_iframe=true&width=640&height=542
    2. Clicked “Install”
    3. Clicked “Activate”
    4. Moved BP themes to the right location: [T] mv /Users/<username>/Sites/<name>/wp-content/plugins/buddypress/bp-themes /Users/<username>/Sites/<name>/wp-content/
    5. Moved the BP Default Home theme to the right location: [T] mv /Users/<username>/Sites/<name>/wp-content/bp-themes/bphome/ /Users/<username>/Sites/<name>/wp-content/themes/
    6. Activated the BP Default Home theme: [B] http://localhost.localdomain/<name>/wp-admin/wpmu-themes.php
      1. Clicked yes on “BuddyPress Default Home Theme”
      2. Clicked Update Themes
    7. Activated the BP theme
      1. [B] http://localhost.localdomain/<name>/wp-admin/themes.php
      2. Clicked “Activate” on “BuddyPress Default Home”
    8. Added widgets to the BP theme
      1. [B] http://localhost.localdomain/<name>/wp-admin/widgets.php
      2. Placed widgets through drag-and-drop
    9. Checked the BuddyPress install: [B] http://localhost.localdomain/<name>
  16. Installed and integrated bbPress
    1. Downloaded bbPress using Subversion: [T] svn co /Users/<username>/Sites/<name>/<bbname>/
    2. Went through the install process: [B] http://localhost.localdomain/<name>/<bbname>/bb-admin/install.php
    3. Go to step 1
    4. Added the following details
      1. Database Name <dbname> (same as WPMU)
      2. Database user root
      3. Database password root
      4. Clicked Save database configuration file
    5. Check for configuration file
    6. Go to Step 2
    7. Added the following details
      1. Add integration settings
      2. Add user database integration settings (without the cookie integration)
      3. User database table prefix wp_
      4. WordPress MU primary blog ID 1
      5. Clicked “Save WordPress integration settings”
    8. Clicked “Go to step 3”
      1. Added the following details
        1. Site Name (Name of the bbPress site, can be anything)
        2. Key Master username admin
        3. First Forum Name (Name of the first forum, can be anything)
        4. Clicked “Save site settings”
    9. Complete the installation
    10. Ignored the warnings
    11. Went through the writing options: [B] http://localhost.localdomain/<name>/<bbname>/bb-admin/options-writing.php
      1. Username: admin
      2. Password: <adminpass>
      3. Clicked on XML-RPC Enable the bbPress XML-RPC publishing protocol.
      4. Clicked “Save changes”
    12. Went to the discussion options: [B] http://localhost.localdomain/<name>/<bbname>/bb-admin/options-discussion.php
      1. “Enable Pingbacks”: “Allow link notifications from other sites.”
      2. Clicked “Save Changes”
    13. Moved the BuddyPress/bbPress integration plugin to the right location: [T] mv /Users/<username>/Sites/<name>/wp-content/plugins/buddypress/bp-forums/bbpress-plugins/buddypress-enable.php /Users/<username>/Sites/<name>/<bbname>/my-plugins/
    14. Went to the bbPress plugin options: [B] http://localhost.localdomain/<name>/<bbname>/bb-admin/plugins.php
      1. Clicked “Activate” on “BuddyPress Support Plugin”
    15. Went to the WPµ site: [B] http://localhost.localdomain/<name>
    16. Clicked “Log Out”
    17. Registered a new user: [B] http://localhost.localdomain/<name>/register
      1. Username <blogname>
      2. Email address (blog administrator’s valid email)
      3. Name (full name of blog administrator, can be anything)
      4. Clicked “Next”
      5. “Blog Title” (name of the blog administrator’s main blog, can be anything)
      6. Clicked “Signup”
      7. Checked for email at blog administrator’s email address
      8. Clicked confirmation link: [B] http://localhost.localdomain/<name>/activate?key=<confkey>
      9. Noted <blogpass> (generated)
      10. Gave administrative rights to the newly created blog administrator: [B] http://localhost.localdomain/<name>/<bbname>/bb-admin/users.php
        1. Logged in with admin/<adminpass>
        2. Clicked on <blogname>: Edit
        3. Clicked on “User Type: Administrator”
        4. Clicked on “Update Profile”
      11. Edited the bbPress configuration file:
        1. [T] open -e /Users/<username>/Sites/<name>/<bbname>/bb-config.php
        2. Added the following:
          1. $bb->bb_xmlrpc_allow_user_switching = true;
          1. (say, after /**#@-*/)
        3. Saved
      12. Went to BuddyPress options: [B] http://localhost.localdomain/<name>/wp-admin/admin.php?page=buddypress/bp-forums/bp-forums-admin.php
        1. Logged in with admin/<adminpass>
        2. Added the following details
          1. bbPress URL: http://localhost.localdomain/<name>/<bbname>/
          1. bbPress username <blogname>
          1. bbPress password <blogpass>
        3. Clicked “Save Settings”
  17. That was it. Phew!

I ended up with a nice testing platform. All plugins I’ve tried so far work quite well, are extremely easy to install, and give me ideas about the SLA’s site.

It was an involved process and I wouldn’t recommend it to anyone who’s afraid of fiddling with a bit of code. But I did try it out and it seems fairly robust as a method. I could almost create a script for this but that’d mean I might receive support requests that I just can’t handle. I could also make a screencast but that’d require software I don’t have (like Snapz Pro). Besides, I think copy paste is easier, if you remember to change the appropriate items. Obviously, anyone who wants to use this procedure as-is should replace all the bracketed items with the appropriate ones for your install. Some are generated during the process, others you can choose (such as the name of the database).

I’m not extremely clear on how secure this install is. But I’m only running it when I need to.

You can ask me questions in the comments but I really can’t guarantee that I’ll have an answer.

Sharing Tool Wishlist

The following is an edited version of a wishlist I had been keeping on the side. The main idea is to define what would be, in my mind, the “ultimate social bookmarking system.” Which, obviously, goes way beyond social bookmarking. In a way, I even conceive of it as the ultimate tool for sharing online content. Yes, it’s that ambitious. Will it ever exist? Probably not. Should it exist? I personally think so. But I may be alone in this. Surely, you’ll tell me that I am indeed alone, which is fine. As long as you share your own wishlist items.

The trigger for my posting this is that someone contacted me, asking for what I’d like in a social bookmarking system. I find this person’s move quite remarkable, as a thoughtful strategy. Not only because this person contacted me directly (almost flattering), but because such a request reveals an approach to listening and responding to people’s needs that I find lacking in some software development circles.

This person’s message served as a prompt for my blogging this, but I’ve been meaning to blog this for a while. In fact, my guess is that I created a first version of this wishlist in 2007 after having it on my mind for a while before that. As such, it represents a type of “diachronic” or “longitudinal” view of social bookmarking and the way it works in the broader scheme of social media.

Which also means that I wrote this before I heard about Google Wave. In fact, I’m still unclear about Google Wave and I’ll need to blog about that. Not that I expect Wave to fulfill all the needs I set up for a sharing tool, but I get the impression that Google is finally putting some cards on the table.

The main part of this post is in outline form. I often think through outlines, especially with such a type of notes. I fully realize that it may not be that clear, as a structure, for other people to understand. Some of these bullet points cover a much broader issue than what they look like. But the overall idea might be fairly obvious to grasp, even if it may sound crazy to other people.

I’m posting this to the benefit of anyone who may wish to build the killer app for social media. Of course, it’s just one man’s opinion. But it’s my entitled opinion.


What do we share online?

  • “Link”
  • “Page”
  • Identified content
  • Text
    • Narrative
    • Contact information
    • Event description
  • Contact information
  • Event invitation
  • Image
  • Recording
  • Structured content
  • Snippet
  • Access to semi-private content
  • Site’s entry point

Selective sharing

  • Archiving
  • Cloud access
Individually shared
  • “Check this out”
  • Access to address book
  • Password protection
  • Specialization/expertise
  • Friendship
Group shared
  • Shared interests (SIG)
  • Collaboration (task-based)
Shared through network
  • Define identity in network
  • Semi-public
  • Publishing
  • Processed
  • Reading lists


  • Active reading
  • Anchoring text
  • Ad hoc list of bookmarks
  • “Empty URL”
    • Create container/page
    • Personal notes


  • To read
  • To blog
  • To share
  • To update
  • Projects
    • GTD
    • Contexts
  • Add to calendar (recognized as event)


  • Manage lists of links
  • Prioritize
  • Easily group

Social aspects of sharing

  • Gift economy
  • Personal interaction
  • Trust
  • Hype
  • Value
  • Customized

Cloud computing

  • Webware
  • “Online disk”
  • Without download
  • Touch devices
  • Edit online

Personal streaming

  • Activities through pages
  • Logging
  • Flesh out personal profile


  • “Folksonomy”
  • Enables non-hierarchical structure
  • Semantic fields
  • Related tags
  • Can include hierarchy
  • Tagclouds define concept map

Required Features

Crossplatform, crossbrowser

  • Browser-specific tools
  • Bookmarklets
  • Complete access through cloud
Keyboard shortcuts
  • Quick add (to account)
  • Vote
  • Bookmark all tabs (à la Flock)
  • Quick tags

Related pages

  • Based on social graph
  • Based on tags
  • Based on content
  • Based on popularity
  • Pointing to this page

Quickly enter links

  • Add in place (while editing)
  • Similar to “spell as you type”
  • Incremental search
  • Add full link (title, URL, text, metadata)


  • Prevent linkrot
  • Prepare for post-processing (offline reading, blogging…)
  • Enable bulk processing
  • Maintain version history
  • Internet Archive

Automatic processing

  • Tags
  • Summary
  • Wordcount
  • Reading time
  • Language(s)
  • Page structure analysis
  • Geotagging
  • Vote

Thread following

  • Blog comments
  • Forum comments
  • Trackbacks
  • Pings


  • Archiving
  • Prepare for import
  • Maintain hierarchy
  • Tag
  • Category
  • Recently used
  • Shared
  • Site homepage
  • Blogroll
  • Blogs
  • Other services
  • HTML
  • RSS
  • OPML
  • Widget
  • Comments
  • Tags
  • Statistics
  • Content

Offline processing

  • Browser-based
  • Device based
  • Offline archiving
  • Include content
  • Synchronization

Microblogging support

  • Twitter
  • Jaiku

Fixed/Static URL

  • Prevent linkrot
  • Maintain list for same page
  • Short URLs
  • Automatically generated
  • Expansion on mouseover
  • Statistics


  • Use of resources
  • Identify
  • Privacy
  • Unnecessary for basic processing
  • Sticks (no need to login frequently)
  • Access to contacts and social graph
  • Multiple accounts
    • Personal/professional
    • Contexts
    • Group accounts
  • Premium accounts
    • Server space
    • Usage statistics
    • Promotion
  • Support
    • OpenID
      • As group login
    • Google Accounts
    • Facebook Connect
    • OAuth


  • Web history
  • Notebook
  • Blogging platform
  • Blog editor
  • Microblogging platform
  • Logbook
  • General purpose content editor
  • Toolbar
  • URL shortening
  • Address book
  • Social graph
  • Personal profile
  • Browser
    • Bookmarks
    • History
    • Autocomplete
  • Analytics
  • Email
  • Search
    • Online
    • Offline

Related Tools

  • Diigo
  • WebCitation
  • BackType
  • Facebook share
  • Blog This
  • Link This
  • Share this
  • Digg
  • Plum
  • Spurl
  • CoComments
  • MyBlogLog
  • TwtVite
  • Twistory
  • Windows Live Writer
  • Magnolia
  • Stumble Upon
  • Delicious
  • Google Reader
  • Yahoo Pipes
  • Google Notebook
  • Zoho Notebook
  • Google Browser Sync
  • YouTube
  • Flock
  • Zotero

Relevant Blogposts

A Glocal Network of City-States?

This one should probably be in a fictive mode, maybe even in a science-fiction genre. In fact, I’m reconnecting with literature after a long hiatus and now would be an interesting time to start writing fiction. But I’ll still start this as one of those  “ramblings” blogposts that I tend to build or which tend to come to me.

The reason this should be fiction is that it might sound exceedingly naïve, especially for a social scientist. I tend to “throw ideas out there” and see what sticks to other ideas, but this broad idea about which I’ve been thinking for a while may sound rather crazy, quaint, unsophisticated.

See, while my academic background is rather solid, I don’t have formal training in political science. In fact, I’ve frequently avoided several academic activities related to political science as a discipline. Or to journalism as a discipline. Part of my reluctance to involve myself in academic activities related political science relates to my reaction to journalism. The connection may not seem obvious to everyone but I see political science as a discipline in the same frame, and participating in the same worldview, as what I find problematic in journalism.

The simplest way to contextualize this connection is the (“modern”) notion of the “Nation-State.” That context involves me personally. As an anthropologist, as a post-modernist, as a “dual citizen” of two countries, as a folklorist, as a North American with a relatively salient European background, as a “citizen of the World,” and as a member of a community which has switched in part from a “nationalist” movement to other notions of statehood. Simply put: I sincerely think that the notion of a “Nation-State” is outdated and that it will (whether it should or not) give way to other social constructs.

A candidate to replace the conceptual apparatus of the “Nation-State” is both global and local, both post-modern and ancient: a glocal network of city-states (GNoCS).

Yes, I know, it sounds awkward. No, I’m not saying that things would necessarily be better in a post-national world. And I have no idea when this shift from the “nation-states” frame to a network of city-states may happen. But I sincerely think that it could happen. And that it could happen rather quickly.

Not that the shift would be so radical as to obliterate the notion of “nation-state” overnight. In this case, I’m closer to Foucault’s épistémè than to Kuhn’s paradigm. After all, while the “Democratic Nation-State” model is global, former social structures are still present around the Globe and the very notion of a “Nation-State” takes different values in different parts of the world. What I envision has less to do with the linear view of history than with a perspective in which different currents of social change interact with one another over time, evoking shifts in polarity for those who hold a binary perspective on social issues.

I started “working on” this post four months ago. I was just taking some notes in a blog draft, in view of a blogpost, instead of simply keeping general notes, as I tend to do. This post remained on my mind and I’ve been accumulating different threads which can connect to my basic idea. I now realize that this blogpost will be more of a placeholder for further thinking than a “milestone” in my reflection on the topic. My reluctance to publish this blog entry had as much to do with an idiosyncratic sense of prudence as with time-management or any other issue. In other words, I was wary of sticking my neck out. Which might explain why this post is so personal as compared to most of my posts in English.

As uninformed as I may seem of the minutiae of national era political science, I happen to think that there’s a lot of groupthink involved in the way several people describe political systems. For instance, there’s a strong tendency for certain people, journalists especially, to “count countries.” With relatively few exceptions (especially those which have to do with specific international institutions like the United Nations or the “G20”) the number of countries involved in an event only has superficial significance. Demographic discrepancies between these national entities, not tio mention a certain degree of diversity in their social structures or even government apparatus, makes “counting countries” appear quite misleading, especially when the issue has to do with, say, social dynamics or geography. It sounds at times like people have a vague “political map of the World” in their heads and that this image preempts other approaches to global diversity. This may sound like a defensive stance on my part, as I try to position myself as “perhaps crazy but not more than others are.” But the issue goes deeper. In fact, it seems that “countries” are so ingrained  in some people’s minds and political borders are so obvious that local and regional issues are perceived as micro-version of what happens at the “national level.” This image doesn’t seem so strange when we talk about partisan politics but it appears quite inappropriate when we talk about a broad range of other subjects, from epidemiology to climate change, from online communication to geology, from language to religion.

An initial spark in my thinking about several of these issues came during Beverly Stoeltje‘s interdisciplinary Ph.D. seminar on nationalism at Indiana University Bloomington, back in 2000. Not only was this seminar edifying on many levels, but it represented a kind of epiphany moment in my reflections on not only nationalism itself (with related issues of patriotism, colonialism, and citizenship) but on a range of social issues and changes.

My initial “realization” was on the significance of the shift from Groulx-style French-Canadian nationalism to what Lévesque called «souveraineté-association» (“sovereignty-association”) and which served as the basis for the Quebec sovereignty movement.

While this all connects to well-known issues in political science and while it may (again) sound exceedingly naïve, I mean it in a very specific way which, I think, many people who discuss Quebec’s political history may rarely visit. As with other shifts about which I think, I don’t envision the one from French-Canadian nationalism (FCN) to Quebec sovereignty movement (QSM) to be radical or complete. But it was significant and broad-reaching.

Regardless of Lévesque’s personal view on nationalism (a relatively recent television series on his life had it that he became anti-nationalist after a visit to concentration camps), the very idea that there may exist a social movement oriented toward sovereignty outside of the nationalist logic seems quite important to me personally. The fact that this movement may only be represented in partisan politics as nationalism complicates the issue and may explain a certain confusion in terms of the range of Quebec’s current social movements. In other words, the fact that anti-nationalists are consistently lumped together with nationalists in the public (and journalistic) eye makes it difficult to discuss post-nationalism in this part of the Globe.

But Quebec’s history is only central to my thinking because I was born and Montreal and grew up through the Quiet Revolution. My reflections on a post-national shift are hopefully broader than historical events in a tiny part of the Globe.

In fact, my initial attempt at drafting this blogpost came after I attended a talk by Satoshi Ikeda entitled The Global Financial Crisis and the End of Neoliberalism. (November 27, 2008, Concordia University, SGW H-1125-12; found thanks to Twistory). My main idea at this point was that part of the solution to global problems were local.

But I was also thinking about The Internet.

Contrary to what technological determinists tend to say, the ‘Net isn’t changing things as much as it is part of a broad set of changes. In other words, the global communication network we now know as the Internet is embedded in historical contexts, not the ultimate cause of History. At the risk of replacing technological determinism with social determinism, one might point out that the ‘Net existed (both technologically and institutionally) long before its use became widespread. Those of us who observed a large influx of people online during the early to mid-1990s might even think that social changes were more significant in making the ‘Net what it is today than any “immanent” feature of the network as it was in, say, 1991.

Still, my thinking about the ‘Net has to do with the post-national shift. The ‘Net won’t cause the shift to new social and political structures. But it’s likely to “play a part” in that shift, to be prominently places as we move into a post-national reality.

There’s a number of practical and legal issues with a wide range of online activities which make it clear that the ‘Net fits more in a global structure than in an “international” one. Examples I have in mind include issues of copyright, broadcast rights, “national content,” and access to information, not to mention the online setting for some grassroots movements and the notion of “Internet citizenry.” In all of these cases, “Globalization” expands much beyond trade and currency-based economy.

Then, there’s the notion of “glocalization.” Every time I use the term “glocal,” I point out how “ugly” it is. The term hasn’t gained any currency (AFAICT) but I keep thinking that the concept can generate something interesting. What I personally have in mind is a movement away from national structures into both a globally connected world and a more local significance. The whole “Think Local, Act Global” idea (which I mostly encountered as “Think Global, Drink Local” as a motto). “Despite” the ‘Net, location still matters. But many people are also global-looking.

All of this is part of the setup for some of my reflections on a GNoCS. A kind of prelude/prologue. While my basic idea is very much a “pie in the sky,” I do have more precise notions about what the future may look like and the conditions in which some social changes might happen. At this point, I realize that these thoughts will be part of future blogposts, including some which might be closer to science-fiction than to this type semi- (or pseudo-) scholarly rambling.

But I might still flesh out a few notes.

Demographically, cities may matter more now than ever as the majority of the Globe’s population is urban. At least, the continued urbanization trend may fit well with a city-focused post-national model.

Some metropolitan areas have become so large as to connect with one another, constituting a kind of urban continuum. Contrary to boundaries between “nation-states,” divisions between cities can be quite blurry. In fact, a same location can be connected to dispersed centres of activity and people living in the same place can participate in more than one local sphere. Rotterdam-Amsterdam, Tokyo-Kyoto, Boston-NYC…

Somewhat counterintuitvely, urban areas tend to work relatively as the source of solutions to problems in the natural environment. For instance, some mayors have taken a lead in terms of environmental initiatives, not waiting for their national governments. And such issues as public transportations represent core competencies for municipal governments.

While transborder political entities like the European Union (EU), the African Union (AU), and the North American Free-Trade Agreement (NAFTA) are enmeshed in the national logic, they fit well with notions of globalized decentralization. As the mayor of a small Swiss town was saying on the event of Switzerland’s official 700th anniversary, we can think about «l’Europe des régions» (“Europe of regions”), beyond national borders.

Speaking of Switzerland, the confederacy/confederation model fits rather well with a network structure, perhaps more than with the idea of a “nation-state.” It also seems to go well with some forms of participatory democracy (as opposed to representative democracy). Not to mean that Switzerland or any other confederation/confederacy works as a participatory democracy. But these notions can help situate this GNoCS.

While relatively rare and unimportant “on the World Stage,” micro-states and micro-nations represent interesting cases in view of post-nationalist entities. For one thing, they may help dispel the belief that any political apart from the “nation-state” is a “reversal” to feudalism or even (Greek) Antiquity. The very existence of those entities which are “the exceptions to the rule” make it possible to “think outside of the national box.”

Demographically at the opposite end of the spectrum from microstates and micronations, the notion of a China-India union (or even a collaboration between China, India, Brazil, and Russia) may sound crazy in the current state of national politics but it would go well with a restructuring of the Globe, especially if this “New World Order” goes beyond currency-based trade.

Speaking of currency, the notion of the International Monetary Fund having its own currency is quite striking as a sign of a major shift from the “nation-state” logic. Of course, the IMF is embedded in “national” structures, but it can shift the focus away from “individual countries.”

The very notion of “democracy” has been on many lips, over the years. Now may be the time to pay more than lipservice to a notion of “Global Democracy,” which would transcend national boundaries (and give equal rights to all people across the Globe). Chances are that representative democracy may still dominate but a network structure connecting a large number of localized entities can also fit in other systems including participatory democracy, consensus culture, republicanism, and even the models of relatively egalitarian systems that some cultural anthropologists have been constructing over the years.

I still have all sorts of notes about examples and issues related to this notion of a GNoCS. But that will do for now.

Social Networks and Microblogging

Microblogging (Laconica, Twitter, etc.) is still a hot topic. For instance, during the past few episodes of This Week in Tech, comments were made about the preponderance of Twitter as a discussion theme: microblogging is so prominent on that show that some people complain that there’s too much talk about Twitter. Given the centrality of Leo Laporte’s podcast in geek culture (among Anglos, at least), such comments are significant.

The context for the latest comments about TWiT coverage of Twitter had to do with Twitter’s financials: during this financial crisis, Twitter is given funding without even asking for it. While it may seem surprising at first, given the fact that Twitter hasn’t publicized a business plan and doesn’t appear to be profitable at this time, 

Along with social networking, microblogging is even discussed in mainstream media. For instance, Médialogues (a media critique on Swiss national radio) recently had a segment about both Facebook and Twitter. Just yesterday, Comedy Central’s The Daily Show with Jon Stewart made fun of compulsive twittering and mainstream media coverage of Twitter (original, Canadian access).

Clearly, microblogging is getting some mindshare.

What the future holds for microblogging is clearly uncertain. Anything can happen. My guess is that microblogging will remain important for a while (at least a few years) but that it will transform itself rather radically. Chances are that other platforms will have microblogging features (something Facebook can do with status updates and something Automattic has been trying to do with some WordPress themes). In these troubled times, Montreal startup received some funding to continue developing its open microblogging platform.  Jaiku, bought by Google last year, is going open source, which may be good news for microblogging in general. Twitter itself might maintain its “marketshare” or other players may take over. There’s already a large number of third-party tools and services making use of Twitter, from Mahalo Answers to Remember the Milk, Twistory to TweetDeck.

Together, these all point to the current importance of microblogging and the potential for further development in that sphere. None of this means that microblogging is “The Next Big Thing.” But it’s reasonable to expect that microblogging will continue to grow in use.

(Those who are trying to grok microblogging, Common Craft’s Twitter in Plain English video is among the best-known descriptions of Twitter and it seems like an efficient way to “get the idea.”)

One thing which is rarely mentioned about microblogging is the prominent social structure supporting it. Like “Social Networking Systems” (LinkedIn, Facebook, Ning, MySpace…), microblogging makes it possible for people to “connect” to one another (as contacts/acquaintances/friends). Like blogs, microblogging platforms make it possible to link to somebody else’s material and get notifications for some of these links (a bit like pings and trackbacks). Like blogrolls, microblogging systems allow for lists of “favourite authors.” Unlike Social Networking Systems but similar to blogrolls, microblogging allow for asymmetrical relations, unreciprocated links: if I like somebody’s microblogging updates, I can subscribe to those (by “following” that person) and publicly show my appreciation of that person’s work, regardless of whether or not this microblogger likes my own updates.

There’s something strangely powerful there because it taps the power of social networks while avoiding tricky issues of reciprocity, “confidentiality,” and “intimacy.”

From the end user’s perspective, microblogging contacts may be easier to establish than contacts through Facebook or Orkut. From a social science perspective, microblogging links seem to approximate some of the fluidity found in social networks, without adding much complexity in the description of the relationships. Subscribing to someone’s updates gives me the role of “follower” with regards to that person. Conversely, those I follow receive the role of “following” (“followee” would seem logical, given the common “-er”/”-ee” pattern). The following and follower roles are complementary but each is sufficient by itself as a useful social link.

Typically, a microblogging system like Twitter or qualifies two-way connections as “friendship” while one-way connections could be labelled as “fandom” (if Andrew follows Betty’s updates but Betty doesn’t follow Andrew’s, Andrew is perceived as one of Betty’s “fans”). Profiles on microblogging systems are relatively simple and public, allowing for low-involvement online “presence.” As long as updates are kept public, anybody can connect to anybody else without even needing an introduction. In fact, because microblogging systems send notifications to users when they get new followers (through email and/or SMS), subscribing to someone’s update is often akin to introducing yourself to that person. 

Reciprocating is the object of relatively intense social pressure. A microblogger whose follower:following ratio is far from 1:1 may be regarded as either a snob (follower:following much higher than 1:1) or as something of a microblogging failure (follower:following much lower than 1:1). As in any social context, perceived snobbery may be associated with sophistication but it also carries opprobrium. Perry Belcher  made a video about what he calls “Twitter Snobs” and some French bloggers have elaborated on that concept. (Some are now claiming their right to be Twitter Snobs.) Low follower:following ratios can result from breach of etiquette (for instance, ostentatious self-promotion carried beyond the accepted limit) or even non-human status (many microblogging accounts are associated to “bots” producing automated content).

The result of the pressure for reciprocation is that contacts are reciprocated regardless of personal relations.  Some users even set up ways to automatically follow everyone who follows them. Despite being tricky, these methods escape the personal connection issue. Contrary to Social Networking Systems (and despite the term “friend” used for reciprocated contacts), following someone on a microblogging service implies little in terms of friendship.

One reason I personally find this fascinating is that specifying personal connections has been an important part of the development of social networks online. For instance, long-defunct (one of the earliest Social Networking Systems to appear online) required of users that they specified the precise nature of their relationship to users with whom they were connected. Details escape me but I distinctly remember that acquaintances, colleagues, and friends were distinguished. If I remember correctly, only one such personal connection was allowed for any pair of users and this connection had to be confirmed before the two users were linked through the system. Facebook’s method to account for personal connections is somewhat more sophisticated despite the fact that all contacts are labelled as “friends” regardless of the nature of the connection. The uniform use of the term “friend” has been decried by many public commentators of Facebook (including in the United States where “friend” is often applied to any person with whom one is simply on friendly terms).

In this context, the flexibility with which microblogging contacts are made merits consideration: by allowing unidirectional contacts, microblogging platforms may have solved a tricky social network problem. And while the strength of the connection between two microbloggers is left unacknowledged, there are several methods to assess it (for instance through replies and republished updates).

Social contacts are the very basis of social media. In this case, microblogging represents a step towards both simplified and complexified social contacts.

Which leads me to the theme which prompted me to start this blogpost: event-based microblogging.

I posted the following blog entry (in French) about event-based microblogging, back in November.

Microblogue d’événement

I haven’t received any direct feedback on it and the topic seems to have little echoes in the social media sphere.

During the last PodMtl meeting on February 18, I tried to throw my event-based microblogging idea in the ring. This generated a rather lengthy between a friend and myself. (Because I don’t want to put words in this friend’s mouth, who happens to be relatively high-profile, I won’t mention this friend’s name.) This friend voiced several objections to my main idea and I got to think about this basic notion a bit further. At the risk of sounding exceedingly opinionated, I must say that my friend’s objections actually comforted me in the notion that my “event microblog” idea makes a lot of sense.

The basic idea is quite simple: microblogging instances tied to specific events. There are technical issues in terms of hosting and such but I’m mostly thinking about associating microblogs and events.

What I had in mind during the PodMtl discussion has to do with grouping features, which are often requested by Twitter users (including by Perry Belcher who called out Twitter Snobs). And while I do insist on events as a basis for those instances (like groups), some of the same logic applies to specific interests. However, given the time-sensitivity of microblogging, I still think that events are more significant in this context than interests, however defined.

In the PodMtl discussion, I frequently referred to BarCamp-like events (in part because my friend and interlocutor had participated in a number of such events). The same concept applies to any event, including one which is just unfolding (say, assassination of Guinea-Bissau’s president or bombings in Mumbai).

Microblogging users are expected to think about “hashtags,” those textual labels preceded with the ‘#’ symbol which are meant to categorize microblogging updates. But hashtags are problematic on several levels.

  • They require preliminary agreement among multiple microbloggers, a tricky proposition in any social media. “Let’s use #Bissau09. Everybody agrees with that?” It can get ugly and, even if it doesn’t, the process is awkward (especially for new users).
  • Even if agreement has been reached, there might be discrepancies in the way hashtags are typed. “Was it #TwestivalMtl or #TwestivalMontreal, I forgot.”
  • In terms of language economy, it’s unsurprising that the same hashtag would be used for different things. Is “#pcmtl” about Podcamp Montreal, about personal computers in Montreal, about PCM Transcoding Library…?
  • Hashtags are frequently misunderstood by many microbloggers. Just this week, a tweep of mine (a “peep” on Twitter) asked about them after having been on Twitter for months.
  • While there are multiple ways to track hashtags (including through SMS, in some regions), there is no way to further specify the tracked updates (for instance, by user).
  • The distinction between a hashtag and a keyword is too subtle to be really useful. Twitter Search, for instance, lumps the two together.
  • Hashtags take time to type. Even if microbloggers aren’t necessarily typing frantically, the time taken to type all those hashtags seems counterproductive and may even distract microbloggers.
  • Repetitively typing the same string is a very specific kind of task which seems to go against the microblogging ethos, if not the cognitive processes associated with microblogging.
  • The number of character in a hashtag decreases the amount of text in every update. When all you have is 140 characters at a time, the thirteen characters in “#TwestivalMtl” constitute almost 10% of your update.
  • If the same hashtag is used by a large number of people, the visual effect can be that this hashtag is actually dominating the microblogging stream. Since there currently isn’t a way to ignore updates containing a certain hashtag, this effect may even discourage people from using a microblogging service.

There are multiple solutions to these issues, of course. Some of them are surely discussed among developers of microblogging systems. And my notion of event-specific microblogs isn’t geared toward solving these issues. But I do think separate instances make more sense than hashtags, especially in terms of specific events.

My friend’s objections to my event microblogging idea had something to do with visibility. It seems that this friend wants all updates to be visible, regardless of the context. While I don’t disagree with this, I would claim that it would still be useful to “opt out” of certain discussions when people we follow are involved. If I know that Sean is participating in a PHP conference and that most of his updates will be about PHP for a period of time, I would enjoy the possibility to hide PHP-related updates for a specific period of time. The reason I talk about this specific case is simple: a friend of mine has manifested some frustration about the large number of updates made by participants in Podcamp Montreal (myself included). Partly in reaction to this, he stopped following me on Twitter and only resumed following me after Podcamp Montreal had ended. In this case, my friend could have hidden Podcamp Montreal updates and still have received other updates from the same microbloggers.

To a certain extent, event-specific instances are a bit similar to “rooms” in MMORPG and other forms of real-time many-to-many text-based communication such as the nostalgia-inducing Internet Relay Chat. Despite Dave Winer’s strong claim to the contrary (and attempt at defining microblogging away from IRC), a microblogging instance could, in fact, act as a de facto chatroom. When such a structure is needed. Taking advantage of the work done in microblogging over the past year (which seems to have advanced more rapidly than work on chatrooms has, during the past fifteen years). Instead of setting up an IRC channel, a Web-based chatroom, or even a session on MSN Messenger, users could use their microblogging platform of choice and either decide to follow all updates related to a given event or simply not “opt-out” of following those updates (depending on their preferences). Updates related to multiple events are visible simultaneously (which isn’t really the case with IRC or chatrooms) and there could be ways to make event-specific updates more prominent. In fact, there would be easy ways to keep real-time statistics of those updates and get a bird’s eye view of those conversations.

And there’s a point about event-specific microblogging which is likely to both displease “alpha geeks” and convince corporate users: updates about some events could be “protected” in the sense that they would not appear in the public stream in realtime. The simplest case for this could be a company-wide meeting during which backchannel is allowed and even expected “within the walls” of the event. The “nothing should leave this room” attitude seems contradictory to social media in general, but many cases can be made for “confidential microblogging.” Microblogged conversations can easily be archived and these archives could be made public at a later date. Event-specific microblogging allows for some control of the “permeability” of the boundaries surrounding the event. “But why would people use microblogging instead of simply talking to another?,” you ask. Several quick answers: participants aren’t in the same room, vocal communication is mostly single-channel, large groups of people are unlikely to communicate efficiently through oral means only, several things are more efficiently done through writing, written updates are easier to track and archive…

There are many other things I’d like to say about event-based microblogging but this post is already long. There’s one thing I want to explain, which connects back to the social network dimension of microblogging.

Events can be simplistically conceived as social contexts which bring people together. (Yes, duh!) Participants in a given event constitute a “community of experience” regardless of the personal connections between them. They may be strangers, ennemies, relatives, acquaintances, friends, etc. But they all share something. “Participation,” in this case, can be relatively passive and the difference between key participants (say, volunteers and lecturers in a conference) and attendees is relatively moot, at a certain level of analysis. The key, here, is the set of connections between people at the event.

These connections are a very powerful component of social networks. We typically meet people through “events,” albeit informal ones. Some events are explicitly meant to connect people who have something in common. In some circles, “networking” refers to something like this. The temporal dimension of social connections is an important one. By analogy to philosophy of language, the “first meeting” (and the set of “first impressions”) constitute the “baptism” of the personal (or social) connection. In social media especially, the nature of social connections tends to be monovalent enough that this “baptism event” gains special significance.

The online construction of social networks relies on a finite number of dimensions, including personal characteristics described in a profile, indirect connections (FOAF), shared interests, textual content, geographical location, and participation in certain activities. Depending on a variety of personal factors, people may be quite inclusive or rather exclusive, based on those dimensions. “I follow back everyone who lives in Austin” or “Only people I have met in person can belong to my inner circle.” The sophistication with which online personal connections are negotiated, along such dimensions, is a thing of beauty. In view of this sophistication, tools used in social media seem relatively crude and underdeveloped.

Going back to the (un)conference concept, the usefulness of having access to a list of all participants in a given event seems quite obvious. In an open event like BarCamp, it could greatly facilitate the event’s logistics. In a closed event with paid access, it could be linked to registration (despite geek resistance, closed events serve a purpose; one could even imagine events where attendance is free but the microblogging backchannel incurs a cost). In some events, everybody would be visible to everybody else. In others, there could be a sort of ACL for diverse types of participants. In some cases, people could be allowed to “lurk” without being seen while in others radically transparency could be enforced. For public events with all participants visible, lists of participants could be archived and used for several purposes (such as assessing which sessions in a conference are more popular or “tracking” event regulars).

One reason I keep thinking about event-specific microblogging is that I occasionally use microblogging like others use business cards. In a geek crowd, I may ask for someone’s Twitter username in order to establish a connection with that person. Typically, I will start following that person on Twitter and find opportunities to communicate with that person later on. Given the possibility for one-way relationships, it establishes a social connection without requiring personal involvement. In fact, that person may easily ignore me without the danger of a face threat.

If there were event-specific instances from microblogging platforms, we could manage connections and profiles in a more sophisticated way. For instance, someone could use a barebones profile for contacts made during an impersonal event and a full-fledged profile for contacts made during a more “intimate” event. After noticing a friend using an event-specific business card with an event-specific email address, I got to think that this event microblogging idea might serve as a way to fill a social need.


More than most of my other blogposts, I expect comments on this one. Objections are obviously welcomed, especially if they’re made thoughtfully (like my PodMtl friend made them). Suggestions would be especially useful. Or even questions about diverse points that I haven’t addressed (several of which I can already think about).



What do you think of this idea of event-based microblogging? Would you use a microblogging instance linked to an event, say at an unconference? Can you think of fun features an event-based microblogging instance could have? If you think about similar ideas you’ve seen proposed online, care to share some links?


Thanks in advance!

Shuffling Answers

The latest “meme-like” thing I’ve seen (on Facebook):

  1. put the ipod on shuffle
  2. use it to answer the question
  3. hit “next”
  4. try not to cheat

Sounds fun. The result is that we notice patterns in pseudo-randomness.

I decided to use a slightly different method. I’m using the last twenty tracks which appear in iTunes as “recently played,” after I sync my iPod touch. For some reason, this list doesn’t include the most recent tracks but it does include a series of tracks which played in sequence, last night. I was brewing and my iPod touch was in shuffle. It all sounds less random than the original rules would make it but I decided on that method before using it. Not intention of cheating or tweaking the results. After all, there’s no such as a guilty pleasure, in music.

Without further ado… (These are put in reverse chronological order.)

  1. How am I feeling today?
    • Attention Mesdames et Messieurs, Michel Fugain, Gold
  2. How far will I get in life?
    • I Want Tomorrow, Enya, The Celts
  3. What is my best friend’s theme song?
    • Hand in My Pocket, Alanis Morissette, Jagged Little Pill
  4. What was high school like?
    • Summertime, Al Jarreau, Tenderness
  5. How will today be?
    • Je suis venu te dire que je m’en vais, Serge Gainsbourg, De Gainsbourg à Gainsbarre (disc 2)
  6. What is in store for me this weekend?
    • Real Estate, Chelsea Bridge (Big Band), Double Feature
  7. What is the best thing about me?
    • Le baiser, Alain Souchon, Au ras des pâquerettes
  8. What song describes my parents?
    • Storms in Africa, Enya, Watermark
  9. How is my life going?
    • Farafina Dembe, Mali Compil, Mali Compil
  10. What song will they play at my funeral?
    • Sweet Lullaby (Q-Bass mix), Deep Forest, Sweet Lullaby
  11. How does the world see me?
    • Ghost World, Aimee Mann, Bachelor No. 2 (or, The Last Remains of the Dodo)
  12. What do my friends think of me?
    • Viajar Canção, Paulo Ramos, Futuro
  13. Do people secretly think I’m good looking?
    • Alice au pays d’Arto (valse), La Bottine Souriante, Rock & Reel
  14. How can I make myself happy?
    • Bungalow, Valérie Lemercier, Chante
  15. What should I do with my life?
    • Croquis et agacières d’un gros bonhomme en bois: III, Erik Satie, Piano Works (Daniel Varsano)
  16. What is some good advice?
    • Super Bowl Sundae, Ozomatli, Ozomatli
  17. Will I get married?
    • J’ai oublié le jour, Beau Dommage, Où est passée la noce?
  18. Where will I go in life?
    • Shepherd Moons, Enya, Shepherd Moons
  19. Will I have kids?
    • Alexandre – Danse Bulgare, Malicorne, Le Bestiaire
  20. What is my current theme song?
    • Cherokee, Big Band De Lausanne, Spring Song

Some of these I find quite funny. For instance, Souchon’s «Le baiser» (“The Kiss”) as the best thing about me. Or that people would see me as a ghost, suggested by Aimee Mann’s song. Not to mention that the answer about marriage comes from an album which has «noce» (“wedding”) in the title. At the same time, some answers only seem to make some sense, if I try quite hard. So I can see some connection between secrets about physical appearance and «Alice au pays d’Arto» (“Alice in Arto’s Land”) through some interpretation of Lewis Carroll’s work.

I do notice that there are several tracks by Enya. There are 24 Enya tracks out of 1665 on my iPod touch so I don’t really think it’s an artefact of the pseudo-random shuffling algorithm. But my iPod touch playlist isn’t that representative of my music collection (tracks are selected automatically by iTunes). And I found those tracks rather fitting for my mood at the time.

Yes, I’m preemptively responding to “playlistism.” While I sincerely think that no music listening should be deemed “guilty,” I know that people do judge others based on their musical choices. And I get defensive.

In this case, there are some tracks I enjoy more than others. Some tracks are quite representative of my musical tastes. And there’s some level of diversity in this selection.

All in all, a fun exercise.

Influence and Butterflies

Seems like “influence” is a key theme in social media, these days. An example among several others:

Influenceur, autorité, passeur de culture ou l’un de ces singes exubérants | Mario tout de go.

In that post, Mario Asselin brings together a number of notions which are at the centre of current discussions about social media. The core notion seems to be that “influence” replaces “authority” as a quality or skill some people have, more than others. Some people are “influencers” and, as such, they have a specific power over others. Such a notion seems to be widely held in social media and numerous services exist which are based on the notion that “influence” can be measured.
I don’t disagree. There’s something important, online, which can be called “influence” and which can be measured. To a large extent, it’s related to a large number of other concepts such as fame and readership, popularity and network centrality. There are significant differences between all of those concepts but they’re still related. They still depict “social power” which isn’t coercive but is the basis of an obvious stratification.
In some contexts, this is what people mean by “social capital.” I originally thought people meant something closer to Bourdieu but a fellow social scientist made me realise that people are probably using Putnam’s concept instead. I recently learnt that George W. Bush himself used “political capital” in a sense which is fairly similar to what most people seem to mean by “social capital.” Even in that context, “capital” is more specific than “influence.” But the core notion is the same.
To put it bluntly:
Some people are more “important” than others.
Social marketers are especially interested in such a notion. Marketing as a whole is about influence. Social marketing, because it allows for social groups to be relatively amorphous, opposes influence to authority. But influence maintains a connection with “top-down” approaches to marketing.
My own point would be that there’s another kind of influence which is difficult to pinpoint but which is highly significant in social networks: the social butterfly effect.
Yep, I’m still at it after more than three years. It’s even more relevant now than it was then. And I’m now able to describe it more clearly and define it more precisely.
The social butterfly effect is a social network analogue to the Edward Lorenz’s well-known “butterfly effect. ” As any analogy, this connection is partial but telling. Like Lorenz’s phrase, “social butterfly effect” is more meaningful than precise. One thing which makes the phrase more important for me is the connection with the notion of a “social butterfly,” which is both a characteristic I have been said to have and a concept I deem important in social science.
I define social butterflies as people who connect to diverse network clusters. Community enthusiast Christine Prefontaine defined social butterflies within (clustered) networks, but I think it’s useful to separate out network clusters. A social butterfly’s network is rather sparse as, on the whole, a small number of people in it have direct connections with one another. But given the topography of most social groups, there likely are clusters within that network. The social butterfly connects these clusters. When the social butterfly is the only node which can connect these clusters directly, her/his “influence” can be as strong as that of a central node in one of these clusters since s/he may be able to bring some new element from one cluster to another.
I like the notion of “repercussion” because it has an auditory sense and it resonates with all sorts of notions I think important without being too buzzwordy. For instance, as expressions like “ripple effect” and “domino effect” are frequently used, they sound like clichés. Obviously, so does “butterfly effect” but I like puns too much to abandon it. From a social perspective, the behaviour of a social butterfly has important “repercussions” in diverse social groups.
Since I define myself as a social butterfly, this all sounds self-serving. And I do pride myself in being a “connector.” Not only in generational terms (I dislike some generational metaphors). But in social terms. I’m rarely, if ever, central to any group. But I’m also especially good at serving as a contact between people from different groups.
Yay, me! 🙂
My thinking about the social butterfly effect isn’t an attempt to put myself on some kind of pedestal. Social butterflies typically don’t have much “power” or “prestige.” Our status is fluid/precarious. I enjoy being a social butterfly but I don’t think we’re better or even more important than anybody else. But I do think that social marketers and other people concerned with “influence” should take us into account.
I say all of this as a social scientist. Some parts of my description are personalized but I’m thinking about a broad stance “from society’s perspective.” In diverse contexts, including this blog, I have been using “sociocentric” in at least three distinct senses: class-based ethnocentrism, a special form of “altrocentrism,” and this “society-centred perspective.” These meanings are distinct enough that they imply homonyms. Social network analysis is typically “egocentric” (“ego-centred”) in that each individual is the centre of her/his own network. This “egocentricity” is both a characteristic of social networks in opposition to other social groups and a methodological issue. It specifically doesn’t imply egotism but it does imply a move away from pre-established social categories. In this sense, social network analysis isn’t “society-centred” and it’s one reason I put so much emphasis on social networks.
In the context of discussions of influence, however, there is a “society-centredness” which needs to be taken into account. The type of “influence” social marketers and others are so interested in relies on defined “spaces.” In some ways, if “so-and-so is influential,” s/he has influence within a specific space, sphere, or context, the boundaries of which may be difficult to define. For marketers, this can bring about the notion of a “market,” including in its regional and demographic senses. This seems to be the main reason for the importance of clusters but it also sounds like a way to recuperate older marketing concepts which seem outdated online.
A related point is the “vertical” dimension of this notion of “influence.” Whether or not it can be measured accurately, it implies some sort of scale. Some people are at the top of the scale, they’re influencers. Those at the bottom are the masses, since we take for granted that pyramids are the main models for social structure. To those of us who favour egalitarianism, there’s something unpalatable about this.
And I would say that online contacts tend toward some form of egalitarianism. To go back to one of my favourite buzzphrases, the notion of attention relates to reciprocity:

It’s an attention economy: you need to pay attention to get attention.

This is one thing journalism tends to “forget.” Relationships between journalists and “people” are asymmetrical. Before writing this post, I read Brian Storm’s commencement speech for the Mizzou J-School. While it does contain some interesting tidbits about the future of journalism, it positions journalists (in this case, recent graduates from an allegedly prestigious school of journalism) away from the masses. To oversimplify, journalists are constructed as those who capture people’s attention by the quality of their work, not by any two-way relationship. Though they rarely discuss this, journalists, especially those in mainstream media, typically perceive themselves as influencers.

Attention often has a temporal dimension which relates to journalism’s obsession with time. Journalists work in time-sensitive contexts, news are timely, audiences spend time with journalistic contents, and journalists fight for this audience time as a scarce resource, especially in connection to radio and television. Much of this likely has to do with the fact that journalism is intimately tied to advertising.

As I write this post, I hear on a radio talk show a short discussion about media coverage of Africa. The topic wakes up the africanist in me. The time devoted to Africa in almost any media outside of Africa is not only very limited but spent on very specific issues having to do with Africa. In mainstream media, Africa only “matters” when major problems occur. Even though most parts of Africa are peaceful and there many fabulously interesting things occuring throughout the continent, Africa is the “forgotten” continent.

A connection I perceive is that, regardless of any other factor, Africans are taken to not be “influential.” What makes this notion especially strange to an africanist is that influence tends to be a very important matter throughout the continent. Most Africans I know or have heard about have displayed a very nuanced and acute sense of “influence” to the extent that “power” often seems less relevant when working in Africa than different elements of influence. I know full well that, to outsiders to African studies, these claims may sound far-fetched. But there’s a lot to be said about the importance of social networks in Africa and this could help refine a number of notions that I have tagged in this post.

My Problem With Journalism

I hate having an axe to grind. Really, I do. “It’s unlike me.” When I notice that I catch myself grinding an axe, I “get on my own case.” I can be quite harsh with my own self.

But I’ve been trained to voice my concerns. And I’ve been perceiving an important social problem for a while.

So I “can’t keep quiet about it.”

If everything goes really well, posting this blog entry might be liberating enough that I will no longer have any axe to grind. Even if it doesn’t go as well as I hope, it’ll be useful to keep this post around so that people can understand my position.

Because I don’t necessarily want people to agree with me. I mostly want them to understand “where I come from.”

So, here goes:

Journalism may have outlived its usefulness.

Like several other “-isms” (including nationalism, colonialism, imperialism, and racism) journalism is counterproductive in the current state of society.

This isn’t an ethical stance, though there are ethical positions which go with it. It’s a statement about the anachronic nature of journalism. As per functional analysis, everything in society needs a function if it is to be maintained. What has been known as journalism is now taking new functions. Eventually, “journalism as we know it” should, logically, make way for new forms.

What these new forms might be, I won’t elaborate in this post. I have multiple ideas, especially given well-publicised interests in social media. But this post isn’t about “the future of journalism.”

It’s about the end of journalism.

Or, at least, my looking forward to the end of journalism.

Now, I’m not saying that journalists are bad people and that they should just lose their jobs. I do think that those who were trained as journalists need to retool themselves, but this post isn’t not about that either.

It’s about an axe I’ve been grinding.

See, I can admit it, I’ve been making some rather negative comments about diverse behaviours and statements, by media people. It has even become a habit of mine to allow myself to comment on something a journalist has said, if I feel that there is an issue.

Yes, I know: journalists are people too, they deserve my respect.

And I do respect them, the same way I respect every human being. I just won’t give them the satisfaction of my putting them on a pedestal. In my mind, journalists are people: just like anybody else. They deserve no special treatment. And several of them have been arrogant enough that I can’t help turning their arrogance back to them.

Still, it’s not about journalist as people. It’s about journalism “as an occupation.” And as a system. An outdated system.

Speaking of dates, some context…

I was born in 1972 and, originally,I was quite taken by journalism.

By age twelve, I was pretty much a news junkie. Seriously! I was “consuming” a lot of media at that point. And I was “into” media. Mostly television and radio, with some print mixed in, as well as lots of literary work for context: this is when I first read French and Russian authors from the late 19th and early 20th centuries.

I kept thinking about what was happening in The World. Back in 1984, the Cold War was a major issue. To a French-Canadian tween, this mostly meant thinking about the fact that there were (allegedly) US and USSR “bombs pointed at us,” for reasons beyond our direct control.

“Caring about The World” also meant thinking about all sorts of problems happening across The Globe. Especially poverty, hunger, diseases, and wars. I distinctly remember caring about the famine in Ethiopia. And when We Are the World started playing everywhere, I felt like something was finally happening.

This was one of my first steps toward cynicism. And I’m happy it occured at age twelve because it allowed me to eventually “snap out of it.” Oh, sure, I can still be a cynic on occasion. But my cynicism is contextual. I’m not sure things would have been as happiness-inducing for me if it hadn’t been for that early start in cynicism.

Because, you see, The World disinterested itself quite rapidly with the plight of Ethiopians. I distinctly remember asking myself, after the media frenzy died out, what had happened to Ethiopians in the meantime. I’m sure there has been some report at the time claiming that the famine was over and that the situation was “back to normal.” But I didn’t hear anything about it, and I was looking. As a twelve-year-old French-Canadian with no access to a modem, I had no direct access to information about the situation in Ethiopia.

Ethiopia still remained as a symbol, to me, of an issue to be solved. It’s not the direct cause of my later becoming an africanist. But, come to think of it, there might be a connection, deeper down than I had been looking.

So, by the end of the Ethiopian famine of 1984-85, I was “losing my faith in” journalism.

I clearly haven’t gained a new faith in journalism. And it all makes me feel quite good, actually. I simply don’t need that kind of faith. I was already training myself to be a critical thinker. Sounds self-serving? Well, sorry. I’m just being honest. What’s a blog if the author isn’t honest and genuine?

Flash forward to 1991, when I started formal training in anthropology. The feeling was exhilarating. I finally felt like I belonged. My statement at the time was to the effect that “I wasn’t meant for anthropology: anthropology was meant for me!” And I was learning quite a bit about/from The World. At that point, it already did mean “The Whole Wide World,” even though my knowledge of that World was fairly limited. And it was a haven of critical thinking.

Ideal, I tell you. Moan all you want, it felt like the ideal place at the ideal time.

And, during the summer of 1993, it all happened: I learnt about the existence of the “Internet.” And it changed my life. Seriously, the ‘Net did have a large part to play in important changes in my life.

That event, my discovery of the ‘Net, also has a connection to journalism. The person who described the Internet to me was Kevin Tuite, one of my linguistic anthropology teachers at Université de Montréal. As far as I can remember, Kevin was mostly describing Usenet. But the potential for “relatively unmediated communication” was already a big selling point. Kevin talked about the fact that members of the Caucasian diaspora were able to use the Internet to discuss with their relatives and friends back in the Caucasus about issues pertaining to these independent republics after the fall of the USSR. All this while media coverage was sketchy at best (sounded like journalism still had a hard time coping with the new realities).

As you can imagine, I was more than intrigued and I applied for an account as soon as possible. In the meantime, I bought at 2400 baud modem, joined some local BBSes, and got to chat about the Internet with several friends, some of whom already had accounts. Got my first email account just before semester started, in August, 1993. I can still see traces of that account, but only since April, 1994 (I guess I wasn’t using my address in my signature before this). I’ve been an enthusiastic user of diverse Internet-based means of communication since then.

But coming back to journalism, specifically…

Journalism missed the switch.

During the past fifteen years, I’ve been amazed at how clueless members of mainstream media institutions have been to “the power of the Internet.” This was during Wired Magazine’s first year as a print magazine and we (some friends and I) were already commenting upon the fact that print journalists should look at what was coming. Eventually, they would need to adapt. “The Internet changes everything,” I thought.

No, I didn’t mean that the Internet would cause any of the significant changes that we have seeing around us. I tend to be against technological determinism (and other McLuhan tendencies). Not that I prefer sociological determinism yet I can’t help but think that, from ARPAnet to the current state of the Internet, most of the important changes have been primarily social: if the Internet became something, it’s because people are making it so, not because of some inexorable technological development.

My enthusiastic perspective on the Internet was largely motivated by the notion that it would allow people to go beyond the model from the journalism era. Honestly, I could see the end of “journalism as we knew it.” And I’m surprised, fifteen years later, that journalism has been among the slowest institutions to adapt.

In a sense, my main problem with journalism is that it maintains a very stratified structure which gives too much weight to the credibility of specific individuals. Editors and journalists, who are part of the “medium” in the old models of communication, have taken on a gatekeeping role despite the fact that they rarely are much more proficient thinkers than people who read them. “Gatekeepers” even constitute a “textbook case” in sociology, especially in conflict theory. Though I can easily perceive how “constructed” that gatekeeping model may be, I can easily relate to what it entails in terms of journalism.

There’s a type of arrogance embedded in journalistic self-perception: “we’re journalists/editors so we know better than you; you need us to process information for you.” Regardless of how much I may disagree with some of his words and actions, I take solace in the fact that Murdoch, a key figure in today’s mainstream media, talked directly at this arrogance. Of course, he might have been pandering. But the very fact that he can pay lip-service to journalistic arrogance is, in my mind, quite helpful.

I think the days of fully stratified gatekeeping (a “top-down approach” to information filtering) are over. Now that information is easily available and that knowledge is constructed socially, any “filtering” method can be distributed. I’m not really thinking of a “cream rises to the top” model. An analogy with water sources going through multiple layers of mountain rock would be more appropriate to a Swiss citizen such as myself. But the model I have in mind is more about what Bakhtin called “polyvocality” and what has become an ethical position on “giving voice to the other.” Journalism has taken voice away from people. I have in mind a distributed mode of knowledge construction which gives everyone enough voice to have long-distance effects.

At the risk of sounding too abstract (it’s actually very clear in my mind, but it requires a long description), it’s a blend of ideas like: the social butterfly effect, a post-encyclopedic world, and cultural awareness. All of these, in my mind, contribute to this heightened form of critical thinking away from which I feel journalism has led us.

The social butterfly effect is fairly easy to understand, especially now that social networks are so prominent. Basically, the “butterfly effect” from chaos theory applied to social networks. In this context, a “social butterfly” is a node in multiple networks of varying degrees of density and clustering. Because such a “social butterfly” can bring things (ideas, especially) from one such network to another, I argue that her or his ultimate influence (in agregate) is larger than that of someone who sits at the core of a highly clustered network. Yes, it’s related to “weak ties” and other network classics. But it’s a bit more specific, at least in my mind. In terms of journalism, the social butterfly effect implies that the way knowledge is constructed needs not come from a singular source or channel.

The “encyclopedic world” I have in mind is that of our good friends from the French Enlightenment: Diderot and the gang. At that time, there was a notion that the sum of all knowledge could be contained in the Encyclopédie. Of course, I’m simplifying. But such a notion is still discussed fairly frequently. The world in which we now live has clearly challenged this encyclopedic notion of exhaustiveness. Sure, certain people hold on to that notion. But it’s not taken for granted as “uncontroversial.” Actually, those who hold on to it tend to respond rather positively to the journalistic perspective on human events. As should be obvious, I think the days of that encyclopedic worldview are counted and that “journalism as we know it” will die at the same time. Though it seems to be built on an “encyclopedia” frame, Wikipedia clearly benefits from distributed model of knowledge management. In this sense, Wikipedia is less anachronistic than Britannica. Wikipedia also tends to be more insightful than Britannica.

The cultural awareness point may sound like an ethnographer’s pipe dream. But I perceive a clear connection between Globalization and a certain form of cultural awareness in information and knowledge management. This is probably where the Global Voices model can come in. One of the most useful representations of that model comes from a Chris Lydon’s Open Source conversation with Solana Larsen and Ethan Zuckerman. Simply put, I feel that this model challenges journalism’s ethnocentrism.

Obviously, I have many other things to say about journalism (as well as about its corrolate, nationalism).

But I do feel liberated already. So I’ll leave it at that.

I Am Not a Guru

“Nor do I play one online!”

The “I am not a ” phrase is often used as a disclaimer when one is giving advice. Especially in online contexts having to do with law, in which case the IANAL acronym can be used, and understood.
I’m not writing this to give advice. (Even though I could!) I’ve simply been thinking about social media a fair deal, recently, and thought I’d share a few thoughts.

I’ve been on the record as saying that I have a hard time selling my expertise. It’s not through lack of self-confidence (though I did have problems with this in the past), nor is it that my expertise is difficult to sell. It’s simply a matter of seeing myself as a friendly humanist, not as a brand to sell. To a certain extent, this post is an extension of the same line of thinking.

I’m also going back to my post about “the ‘social’ in ‘social media/marketing/web'” as I tend to position myself as an ethnographer and social scientist (I teach anthropology, sociology, and folkloristics). Simply put, I do participant-observation in social media spheres. Haven’t done formal research on the subject, nor have I taught in that field. But I did gain some insight in terms if what social media entails.

Again, I’m no guru. I’m just a social geek.

The direct prompt for this blogpost is a friend’s message in which he asked me for advice on the use of social media to market his creative work. Not that he framed his question in precisely those terms but the basic idea was there.

As he’s a friend, I answered him candidly, not trying to sell my social media expertise to him. But, after sending that message, I got to think about the fact that I’m not selling my social media expertise to anyone.

One reason is that I’m no salesman. Not only do I perceive myself as “too frank to be a salesman” (more on the assumptions later), but I simply do not have the skills to sell anything. Some people are so good at sales pitches that they could create needs where they is none (the joke about refrigerators and “Eskimos” is too much of an ethnic slur to be appropriate). I’ve been on the record saying that “I couldn’t sell bread for a penny” (to a rich yet starving person).

None of this means that I haven’t had any influence on any purchasing pattern. In fact, that long thread in which I confessed my lack of salesman skills was the impulse (direct or indirect) behind the purchase of a significant number of stovetop coffee devices and this “influence” has been addressed explicitly. It’s just that my influence tends to be more subtle, more “diffuse.” Influence based on participation in diverse groups. It’s one reason I keep talking about the “social butterfly effect.”

Coming back to social media and social marketing.

First, some working definitions. By “social media” I usually mean blogs, podcasts, social networking systems, and microblogs. My usage also involves any participatory use of the Internet and any alternative to “mainstream media” (MSM) which makes use of online contacts between human beings. “Social marketing” is, to me, the use of social media to market and sell a variety of things online, including “people as brands.” This notion connects directly to a specific meaning of “social capital” which, come to think of it, probably has more to do with Putnam than Bourdieu (PDF version of an atricle about both versions).

Other people, I admit, probably have much better ways to define those concepts. But those definitions are appropriate in the present context. I mostly wanted to talk about gurus.

Social Guru

I notice guru-like behaviour in the social media/marketing sphere.

I’m not targetting individuals, though the behaviour is adopted by specific people. Not every one is acting as a “social media guru” or “social marketing guru.” The guru-like behaviour is in fact quite specific and not as common as some would think.

Neither am I saying that guru-like behaviour is inappropriate. I’m not blaming anyone for acting like a guru. I’m mostly distancing myself from that behaviour. Trying to show that it’s one model for behaviour in the social media/marketing sphere.

It should go without saying: I’m not using the term “guru” in a literal sense it might have in South Asia. That kind of guru I might not distance myself from as quickly. Especially if we think about “teachers as personal trainers.” But I’m using “guru” in reference to an Anglo-American phenomenon having to do with expertise and prestige.

Guru-like behaviour, as noticed in the social media/marketing sphere, has to do with “portraying oneself as an expert holding a secret key which can open the doors to instant success.” Self-assurance is involved, of course. But there’s also a degree of mystification. And though this isn’t a rant against people who adopt this kind of behaviour, I must admit that I have negative reactions to any kind of mystification.

There’s a difference between mystery and mystification. Something that is mysterious is difficult to explain “by its very nature.” Mystification involves withholding information to prevent knowledge. As an academic, I have been trained to fight obscurantism of any kind. Mystification seems counterproductive. “Information Wants to be Free.”

This is not to say that I dislike ambiguity, double-entendres, or even secrets. In fact, I’m often using ambiguity in playful manner and, working with a freemasonry-like secret association, I do understand the value of the most restrictive knowledge management practises. But I find limited value in restricting information when knowledge can be beneficial to everyone. As in Eco’s The Name of the Rose, subversive ideas find their way out of attempts to hide them.

Another aspect of guru-like behaviour which tends to bother me is that I can’t help but find it empty. As some would say, “there needs to be a ‘there’ there.” With social media/marketing, the behaviour I’m alluding to seems to imply that there is, in fact, some “secret key to open all doors.” Yet, as I scratch beneath the surface, I find something hollow. (The image I have in mind is that of a chocolate Easter egg. But any kind of trompe-l’œil would work.)

Obviously, I’m not saying that there’s “nothing to” social media/marketing. Those who dismiss social media and/or social marketing sound to me like curmudgeons or naysayers. “There’s nothing new, here. It’s just the same thing as what it always was. Buy my book to read all about what nonsense this all is.” (A bit self-serving, don’t you think?)

And I’m not saying that I know what there is in social media and marketing which is worth using. That would not only be quite presumptuous but it would also represent social media and marketing in a more simplified manner than I feel it deserves.

I’m just saying that caution should be used with people who claim they know everything there is to know about social media and social marketing. In other words, “be careful when someone promises to make you succeed through the Internet.” Sounds obvious, but some people still fall prey to grandiose claims.

Having said this, I’ll keep on posting some of thoughts about social media and social marketing. I might be way off, so “don’t quote me on this.” (You can actually quote me but don’t give my ideas too much credit.)

Café à la montréalaise

Montréal est en passe de (re)devenir une destination pour le café. Mieux encore, la «Renaissance du café à Montréal» risque d’avoir des conséquences bénéfiques pour l’ensemble du milieu culinaire de la métropole québécoise.

Cette thèse peut sembler personnelle et je n’entends pas la proposer de façon dogmatique. Mais en me mêlant au milieu du café à Montréal, j’ai accumulé un certain nombre d’impressions qu’il me ferait plaisir de partager. Il y a même de la «pensée magique» dans tout ça en ce sens qu’il me semble plus facile de rebâtir la scène montréalaise du café si nous avons une idée assez juste de ce qui constitue la spécificité montréalaise.

Continue reading

Ce que mes amis sont devenus

Quelques anciens de Notre-Dame-de-PontmainOn a bien vieilli!

Quelques anciens de Notre-Dame-de-Pontmain

C’est-tu pas une belle gang, ça? Nous étions quelques anciens de l’école primaire Notre-Dame-de-Pontmain de Laval à bruncher ensemble en ce dimanche, 26 octobre 2008. Une journée à marquer d’une pierre blanche.

via Facebook | Photos de Notre-Dame-de-Pontmain

Il y a quelque-chose de profond dans le fait de revoir des amis d’enfance. Vraiment. C’est un peu difficile à verbaliser, mais ça se comprend bien.

Il y a un peu plus d’un an, je me demandais ce que mes amis étaient devenus. Je cherchais alors à contacter quelques personnes pour les inviter à mon anniversaire de mariage. C’est d’ailleurs en préparant cet anniversaire que j’ai parcouru des réseaux d’anciens. Suite à cet anniversaire, j’ai manifesté ma fierté d’avoir des amis si fascinants. Aujourd’hui, je souhaite de nouveau célébrer l’amitié.

Pour un papillon social, c’est pas très surprenant. J’aime entrer en contact avec les gens, que je les aie connus plus tôt ou non. Que voulez-vous, j’aime le monde. Tel que mentionné dans un billet précédent, je me suis autrefois senti ostracisé. Je sais pas s’il y a une causalité entre mon identité comme papillon social et mon enfance, mais je trouve que c’est un pattern intéressant: le type porté vers les autres, qui passe une enfance plutôt solitaire, devient un papillon social à l’âge adulte. L’image de la «chenille sociale» est assez forte aussi!

Outre la publication de cette photo, ce qui me motive à écrire ce billet c’est Facebook. Si si! Parce que ce petit groupe d’anciens poursuit la discussion. Parce qu’on se «retrouve», dans un sens très profond, grâce à Facebook. Et parce que j’ai revisité ma liste d’amis sur Facebook et je suis encore plus fier.

Voyez-vous, je créais une «liste d’amis» sur Facebook, pour ces anciens du primaire. Cette fonction de liste d’amis sur Facebook est un peu limitée mais elle peut être utile si, comme tout semble l’indiquer, notre groupe d’anciens décide d’organiser d’autres événements. Pour organiser le brunch, j’ai fait parvenir une invitation à tous les membres du groupe Facebook des anciens de notre école alors que j’aurais mieux fait de cibler ceux de ma «cohorte». C’est un petit détail pratique, mais ça m’a permis de réfléchir.

Parce qu’en créant cette liste d’amis, je me suis rendu compte à quel point j’ai une idée assez précise de ce qui me lie à chacun de mes contacts sur Facebook. Dans ce cas-ci, j’ai rapidement pu sélectionner ceux que j’ai rencontrés au primaire, ceux que j’ai connus au secondaire et ceux avec qui je suis allé au Cégep. Parmi les autres, il y a des blogueurs, des musiciens, des spécialistes de la bière et/ou du café, des collègues du milieu académique, quelques amis de mes amis, quelques anciens étudiants et quelques personnes qui ont manifesté un intérêt spécifique à mon égard. Pour le reste, ce sont des gens que j’ai rencontré en-ligne ou hors-ligne, généralement dans un contexte spécifique. Sur 471 contacts que j’ai sur Facebook à l’heure actuelle, moins d’une trentaine (27, pour être précis) que je n’étais pas en mesure d’identifier immédiatement. Parmi eux, peut-être trois ou quatre par rapport auxquels persiste une certaine ambiguïté. Et plusieurs personnes qui font partie de mon réseau direct mais que je n’ai pas rencontré très directement. En d’autres termes, des gens avec qui j’ai des liens moins étroits mais dont la présence dans mon réseau social est «pleine de sens», surtout si on pense aux fameux «liens faibles» (“weak ties”). D’ailleurs, ces liens faibles constituent une part importante de ce que j’ai tendance à appeler «l’effet du papillon social», par référence à l’effet papillon d’Edward Lorenz. Pour mémoire (selon TF1):

Prévisibilité : est-ce que le battement des ailes d’un papillon au Brésil peut déclencher une tornade au Texas?

Enfin… J’inclue surtout cette citation pour conserver quelques notes au sujet de cet effet. C’est une sorte de digression assez égoïste.

Toujours est-il que… Nous disions donc… Ah… Oui!

«Retrouver» mes amis, mes connaissances, mes liens, ça fait battre mes ailes de papillon social.

Flap flap!

Apologies and Social Media: A Follow-Up on PRI’s WTP

I did it! I did exactly what I’m usually trying to avoid. And I feel rather good about the outcome despite some potentially “ruffled feathers” («égos froissés»?).

While writing a post about PRI’s The World: Technology Podcast (WTP), I threw caution to the wind.

Why Is PRI’s The World Having Social Media Issues? « Disparate.

I rarely do that. In fact, while writing my post, I was getting an awkward feeling. Almost as if I were writing from a character’s perspective. Playing someone I’m not, with a voice which isn’t my own but that I can appropriate temporarily.

The early effects of my lack of caution took a little bit of time to set in and they were rather negative. What’s funny is that I naïvely took the earliest reaction as being rather positive but it was meant to be very negative. That in itself indicates a very beneficial development in my personal life. And I’m grateful to the person who helped me make this realization.

The person in question is Clark Boyd, someone I knew nothing about a few days ago and someone I’m now getting to know through both his own words and those of people who know about his work.

The power of social media.

And social media’s power is the main target of this, here, follow-up of mine.


As I clumsily tried to say in my previous post on WTP, I don’t really have a vested interest in the success or failure of that podcast. I discovered it (as a tech podcast) a few days ago and I do enjoy it. As I (also clumsily) said, I think WTP would rate fairly high on a scale of cultural awareness. To this ethnographer, cultural awareness is too rare a feature in any form of media.

During the latest WTP episode, Boyd discussed what he apparently describes as the mitigated success of his podcast’s embedding in social media and online social networking services. Primarily at stake was the status of the show’s Facebook group which apparently takes too much time to manage and hasn’t increased in membership. But Boyd also made some intriguing comments about other dimensions of the show’s online presence. (If the show were using a Creative Commons license, I’d reproduce these comments here.)

Though it wasn’t that explicit, I interpreted Boyd’s comments to imply that the show’s participants would probably welcome feedback. As giving feedback is an essential part of social media, I thought it appropriate to publish my own raw notes about what I perceived to be the main reasons behind the show’s alleged lack of success in social media spheres.

Let it be noted that, prior to hearing Boyd’s comments, I had no idea what WTP’s status was in terms of social media and social networks. After subscribing to the podcast, the only thing I knew about the show was from the content of those few podcast episodes. Because the show doesn’t go the “meta” route very often (“the show about the show”), my understanding of that podcast was, really, very limited.

My raw notes were set in a tone which is quite unusual for me. In a way, I was “trying it out.” The same tone is used by a lot of friends and acquaintances and, though I have little problem with the individuals who take this tone, I do react a bit negatively when I hear/see it used. For lack of a better term, I’d call it a “scoffing tone.” Not unrelated to the “curmudgeon phase” I described on the same day. But still a bit different. More personalized, in fact. This tone often sounds incredibly dismissive. Yet, when you discuss its target with people who used it, it seems to be “nothing more than a tone.” When people (or cats) use “EPIC FAIL!” as a response to someone’s troubles, they’re not really being mean. They merely use the conventions of a speech community.

Ok, I might be giving these people too much credit. But this tone is so prevalent online that I can’t assume these people have extremely bad intentions. Besides, I can understand the humour in schadenfreude. And I’d hate to use flat-out insults to describe such a large group of people. Even though I do kind of like the self-deprecation made possible by the fact that I adopted the same behaviour.



So, the power of social media… The tone I’m referring to is common in social media, especially in replies, reactions, responses, comments, feedback. Though I react negatively to that tone, I’m getting to understand its power. At the very least, it makes people react. And it seems to be very straightforward (though I think it’s easily misconstrued). And this tone’s power is but one dimension of the power of social media.


Now, going back to the WTP situation.

After posting my raw notes about WTP’s social media issues, I went my merry way. At the back of my mind was this nagging suspicion that my tone would be misconstrued. But instead of taking measures to ensure that my post would have no negative impact (by changing the phrasing or by prefacing it with more tactful comments), I decided to leave it as is.

Is «Rien ne va plus, les jeux sont faits» a corrolary to the RERO mantra?

While I was writing my post, I added all the WTP-related items I could find to my lists: I joined WTP’s apparently-doomed Facebook group, I started following @worldstechpod on Twitter, I added two separate WTP-related blogs to my blogroll… Once I found out what WTP’s online presence was like, I did these few things that any social media fan usually does. “Giving the podcast some love” is the way some social media people might put it.

One interesting effect of my move is that somebody at WTP (probably Clark Boyd) apparently saw my Twitter add and (a few hours after the fact) reciprocated by following me on Twitter. Because I thought feedback about WTP’s social media presence had been requested, I took the opportunity to send a link to my blogpost about WTP with an extra comment about my tone.

To which the @worldstechpod twittername replied with:

@enkerli right, well you took your best shot at me, I’ll give you that. thanks a million. and no, your tone wasn’t “miscontrued” at all.

Call me “naïve” but I interpreted this positively and I even expressed relief.

Turns out, my interpretation was wrong as this is what WTP replied:

@enkerli well, it’s a perfect tone for trashing someone else’s work. thanks.

I may be naïve but I did understand that the last “thanks” was meant as sarcasm. Took me a while but I got it. And I reinterpreted WTP’s previous tweet as sarcastic as well.

Now, if I had read more of WTP’s tweets, I would have understood the “WTP online persona.”  For instance, here’s the tweet announcing the latest WTP episode:

WTP 209 — yet another exercise in utter futility! hurrah! —

Not to mention this puzzling and decontextualized tweet:

and you make me look like an idiot. thanks!

Had I paid attention to the @worldstechpod archive, I would even have been able to predict how my blogpost would be interpreted. Especially given this tweet:

OK. Somebody school me. Why can I get no love for the WTP on Facebook?

Had I noticed that request, I would have realized that my blogpost would most likely be interpreted as an attempt at “schooling” somebody at WTP. I would have also realized that tweets on the WTP account on Twitter were written by a single individual. Knowing myself, despite my attempt at throwing caution to the wind, I probably would have refrained from posting my WTP comments or, at the very least, I would have rephrased the whole thing.

I’m still glad I didn’t.

Yes, I (unwittingly) “touched a nerve.” Yes, I apparently angered someone I’ve never met (and there’s literally nothing I hate more than angering someone). But I still think the whole situation is leading to something beneficial.

Here’s why…

After that sarcastic tweet about my blogpost, Clark Boyd (because it’s now clear he’s the one tweeting @worldstechpod) sent the following request through Twitter:

rebuttal, anyone? i can’t do it without getting fired. —

The first effect of this request was soon felt right here on my blog. That reaction was, IMHO, based on a misinterpretation of my words. In terms of social media, this kind of reaction is “fair game.” Or, to use a social media phrase: “it’s alll good.”

I hadn’t noticed Boyd’s request for rebuttal. I was assuming that there was a connection between somebody at the show and the fact that this first comment appeared on my blog, but I thought it was less direct than this. Now, it’s possible that there wasn’t any connection between that first “rebuttal” and Clark Boyd’s request through Twitter. But the simplest explanation seems to me to be that the blog comment was a direct result of Clark Boyd’s tweet.

After that initial blog rebuttal, I received two other blog comments which I consider more thoughtful and useful than the earliest one (thanks to the time delay?). The second comment on my post was from a podcaster (Brad P. from N.J.), but it was flagged for moderation because of the links it contained. It’s a bit unfortunate that I didn’t see this comment on time because it probably would have made me understand the situation a lot more quickly.

In his comment, Brad P. gives some context for Clark Boyd’s podcast. What I thought was the work of a small but efficient team of producers and journalists hired by a major media corporation to collaborate with a wider public (à la Search Engine Season I) now sounds more like the labour of love from an individual journalist with limited support from a cerberus-like major media institution. I may still be off, but my original impression was “wronger” than this second one.

The other blog comment, from Dutch blogger and Twitter @Niels, was chronologically the one which first made me realize what was wrong with my post. Niels’s comment is a very effective mix of thoughtful support for some of my points and thoughtful criticism of my post’s tone. Nice job! It actually worked in showing me the error of my ways.

All this to say that I apologise to Mr. Clark Boyd for the harshness of my comments about his show? Not really. I already apologised publicly. And I’ve praised Boyd for both his use of Facebook and of Twitter.

What is it, then?

Well, this post is a way for me to reflect on the power of social media. Boyd talked about social media and online social networks. I’ve used social media (my main blog) to comment on the presence of Boyd’s show in social media and social networking services. Boyd then used social media (Twitter) to not only respond to me but to launch a “rebuttal campaign” about my post. He also made changes to his show’s online presence on a social network (Facebook) and used social media (Twitter) to advertise this change. And I’ve been using social media (Twitter and this blog) to reflect on social media (the “meta” aspect is quite common), find out more about a tricky situation (Twitter), and “spread the word” about PRI’s The World: Technology Podcast (Facebook, blogroll, Twitter).

Sure, I got some egg on my face, some feathers have been ruffled, and Clark Boyd might consider me a jerk.

But, perhaps unfortunately, this is often the way social media works.


Heartfelt thanks to Clark Boyd for his help.

Why Is PRI’s The World Having Social Media Issues?

Some raw notes on why PRI’S The World (especially “The World Tech Podcast” or WTP) is having issues with social media. It may sound bad, for many reasons. But I won’t adapt the tone.

No offense intended.

Thing is, I don’t really care about WTP, The World, or even the major media outlets behind them (PRI, BBC, Discovery).

Reason for those notes: WTP host Clark Boyd mentioned that their social media strategy wasn’t working as well as they expected. Seemed like a nice opportunity to think about social media failures from mainstream media outlets.

My list of reasons is not exhaustive and it’s not really in order of importance.

Social media works best when people contribute widely. In other words, a podcaster (or blogger, etc.) who contributes to somebody else’s podcast (blog, etc.) is likely to attract the kind of mindshare afforded social media outlets. Case in point, I learnt about WTP through Erik Hersman because Afrigadget was able to post WTP content. A more efficient strategy is to actually go and contribute to other people’s social media.

The easiest way to do it is to link to other people, especially other blogs. Embedding a YouTube video can have some effects but a good ol’ trackback is so much more effective. In terms of attention economy, the currency is, well, attention: you need to pay attention to others!

Clark Boyd says WTP isn’t opposed to interacting with listeners. Nice… Yet, there hasn’t been any significant move toward interaction with listeners. Not even “letters to the editor” which could be read on the radio programme. No button to leave audio feedback. Listeners who feel they’re recognized as being interesting are likely to go the social media route.

While it’s a technology podcast, WTP is formatted as a straightforward radio news bulletin. “Stories” are strung together in a seamless fashion, most reports follow a very standard BBC format, there are very few “conversations” with non-journalists (interviews don’t count as conversations)… Such shows tend not to attract the same crowd as typical social media formats do. So WTP probably attracts a radio crowd and radio crowds aren’t necessarily that engaged in social media. Unless there’s a compelling reason to engage, but that’s not the issue I want to address.

What’s probably the saddest part is that The World ostensibly has a sort of global mission. Of course, they’re limited by language. But their coverage is even more Anglo-American than it needs to be. A far cry from Global Voices (and even GV tends to be somewhat Anglophone-centric).

The fact that WTP is part of The World (which is itself produced/supported by PRI, BBC, and Discovery) is an issue, in terms of social media. Especially given the fact that WTP-specific information is difficult to find. WTP is probably the one part of The World which is savvy to social media so the difficulty of finding WTP is made even more noticeable by the lack of a dedicated website.

WTP does have its own blog. But here’s how it shows up:

Discovery News: Etherized.

The main URL given for this blog? <> Slightly better than <; (which also points to the same place). But very forgettable. No branding, no notion of an autonomous entity, little personality.

Speaking of personality, the main show’s name sounds problematic: The World. Not the most unique name in the world! 😉 On WTP, correspondents and host often use “the world” to refer to their main show. Not only is it confusing but it tends to sound extremely pretentious. And pretention is among the trickiest attitudes in social media.

A strange dimension of WTP’s online presence is that it isn’t integrated. For instance, their main blog doesn’t seem to have direct links to its Twitter and Facebook profiles. As we say in geek circles: FAIL!

To make matters worse, WTP is considering pulling off its Facebook page. As Facebook pages require zero maintenance and may bring help listeners associate themselves with the show, I have no idea why they would do such a thing. I’m actually having a very hard time finding that page, which might explain why it has had zero growth in the recent past. (Those who found it originally probably had friends who were adding it. Viral marketing works in bursts.) WTP host Clark Boyd doesn’t seem to have a public profile on Facebook. Facebook searches for WTP and “The World Tech Podcast” don’t return obvious results. Oh! There you go. I found the link to that Facebook page: <;. Yes, the link they give is directly to the new version of Facebook. Yes, it has extra characters. No, it’s not linked in an obvious fashion.

That link was hidden in the August 22 post on WTP’s blog. But because every post has a link with “Share on Facebook” text, searching the page for “Facebook” returns all blogposts on the same page (not to mention the “Facebook” category for posts, in the right-hand sidebar). C’mon, folks! How about a Facebook badge? It’s free and it works!

Oh, wait! It’s not even a Facebook page! It’s a Facebook group! The difference between group and page seems quite small to the naked eye but ever since Fb came out with pages (a year or so ago), most people have switched from groups to pages. That might be yet another reason why WTP isn’t getting its “social media cred.” Not to mention that maintaining a Facebook group implies just a bit of time and doesn’t tend to provide direct results. Facebook groups may work well with preestablished groups but they’re not at all effective at bringing together disparate people to discuss diverse issues. Unless you regularly send messages to group members which is the best way to annoy people and generate actual animosity against the represented entity.

On that group, I eventually learn that WTP host Clark Boyd has his own WTP-themed blog. In terms of social media, the fact that I only found that blog after several steps indicates a broader problem, IMHO.

And speaking of Clark Boyd… He’s most likely a great person and an adept journalist. But is WTP his own personal podcast with segments from his parent entity or is WTP, like the unfortunately defunct Search Engine, a work of collaboration? If the latter is true, why is Boyd alone between segments in the podcast, why is his picture the only one of the WTP blog, and why is his name the domain for the WTP-themed blog on

Again, no offence. But I just don’t grok WTP.

There’s one trap I’m glad WTP can avoid. I won’t describe it too much for fear that it will represent the main change in strategy. Not because I get the impression I may have an impact. But, in attention economy, “the squeaky wheel gets the grease.”

Oops! I said too much… 😦

I said I don’t care about WTP. It’s still accurate. But I do care about some of the topics covered by WTP. I wish there were more social media with a modicum of cultural awareness. In this sense, WTP is a notch above Radio Open Source and a few notches below Global Voices. But the podcast for Global Voices may have podfaded and Open Source sounds increasingly U.S.-centric.

Ah, well…