OneMillionDreams at File Festival 2014 in S. Paulo

One Million Dreams will be featured at the File Festival 2014 in S. Paulo, Brazil.

This is the 15th edition of FILEElectronic Language International Festival in São Paulo –, which takes place this year from August 26 to October 5 at Centro Cultural FIESP – Ruth Cardoso.

The festival occupies four spaces in this venue: the Art Gallery, the SESI Digital Art Gallery (building facade), the FIESP Space, and the Mezzanine, besides the pavement of the Consolação, Trianon-Masp, and Brigadeiro subway stations.

The exhibition of FILE SP 2014 presents installations, interactive performances, animations, games designed for several platforms, machinima, video, net and sound art, as well as a selection of Japanese artists’ works in partnership with the Japan Media Arts Festival.

One Million Dreams is featured in the video art section of the festival.

One Million Dreams is a generative video that lasts around 200 hours which shows, instant by instant, a whole year of dreams captured from social networks.

One Million Dreams has been produced through the Human Ecosystems project.

10 Minutes in Detroit

An information visualisation built using the Human Ecosystems will be featured at the Gallery Project, in Detroit, for the Unseen exhibit.

10 Minutes in Detroit captures all the social networking activity in the city of Detroit on June 30th 2014 and visualises it in a series of different ways, using the Human Ecosystems ( http://human-ecosystems.com/home/ ).

The exhibit will be in Detroit from August 1st to August 31st, 2014 (Eastern Market, 1550 Winder, across from Red Bull House of Art, Detroit, MI) and in Ann Arbor from September 12th to October 12th, 2014 (Ann Arbor Art Center, Ann Arbor, MI).

Unseen is curated by Rocco DePietro and Gloria Pritschet

The quest to see lies at the heart of human urgency. To breach the barrier between the visible and the invisible is compelling, emotional, informative and even magical. This process of discovery has always driven thinkers and image makers: artists, scientists and philosophers, from astronomers to nanotechnologists, from documentarians and data analysts to planners and prognosticators. As the unseen becomes seeable and seen, a pivot occurs, revealing and demanding irreversible change. No one who has seen is ever the same.

The invisible may be unseen for many reasons. It may be purposely covert for socio-political or military reasons, or to hide corruption or actions contrary to the public good. It may be inadvertently unseen because of the limits of technology or its applications, or the limits of human perception or comprehension. It may be willfully unseen from lack of curiosity, imagination, salience, awareness, or limitations of perceptual processes.

Many contemporary artists and scientists are dedicated to expressing the unseen and to making the invisible visible. They may be motivated to advance their disciplines, or may be fascinated by the prospect of discovery, or the challenge and adventure of harnessing emerging technologies to express ideas. They may believe it is important to uncover secrets, to disclose purposely hidden information, some of which strikes at the heart of democracy, personal privacy, individual well-being, individual freedom, the public’s right to know, and the health and survival of planet Earth. They may seek to awaken consciousness to initiate conversation about outcomes, implications and possibilities.

This exhibition invites the participants to visualize and express the unseen, and to comment on the impacts of the transformed vista.

In Unseen, participants’ work may express a range of conceptual dimensions. For example, they may be disclosing the purposely hidden or the inadvertently unseen. They may seek out significant and impactful information or simply delight in the creative, visually beautiful or surprising. Participants’ work may also express a range of thresholds of visibility. For example, they may be exploring micro, meso or macro levels of invisibility, from microbial and sub-atomic worlds to social, global and universal phenomena. Several examples follow:

The Hubble and Kepler telescopes are discovering evidence of earthlike and superhabitable planets, whose conditions for sustain carbon-based life surpass those of earth. However much of space is unseen by us, for intentional covert reasons or because we lack the means to perceive it.

In his book Dark Skies, Trevor Paglen, uses time-lapse photography with super sensitive equipment to capture images of military spy satellites streaking across the night sky. Photographed over a landscape reminiscent of Ansel Adams, the images are chilling reminder of what’s up there unseen.

Remote sensors and sonar probe deep within the earth and below the ocean floor in places like the arctic (where over 90% of Russia’s natural gas is located) mapping caches of gold, uranium, and rare earth minerals. Private corporations often own the proprietary maps. These same technologies offer crucial information to science, for example, in marine and desert archeology and research.

Environmental pollution related to deep earth mineral and gas extraction, and droughts; ancient aquifers are drained, the land debased, the water supply is poisoned and behind the guise of efficiency and technological advances.

Study of long term-data for natural cycles and systems reveals climate patterns, meteoric and volcanic activity, intense solar storms, and models their relationship to human activity and potential catastrophic impacts.

Disadvantaged individuals and groups that are invisible due to personal attitudes, social policy, and a history of neglect, e.g., the elderly and incarcerated black youth.

Architects and artists are working to reinterpret space in cities. Art is Open Source depicts the layers formed by people who uniquely shape the space through their use of mobile devices, ubiquitous technologies, and social networks.

Data art amasses complex critical information and presents it visually appealing and easily readable formats. Josh Begley, the originator of Dronestream, which documents the increase in drone strikes in the past decade, has created a new Apple App, Metadata, which documents drone strikes in real time.

Genetic research and engineering have enabled modification and selection of traits in foods, opening broad argument about health, safety, the power of chemical companies, and international meddling.

The Human Genome Project has sequenced the chemical base pairs of human DNA, making possible cloning technologies and genetic choice (babies by design). Private companies offer genetic tests for illness predisposition. This new era in genetics opens reconsideration of human identity, illness and morality.

Google Earth Outreach is mapping indigenous people around the world. The project protects 600,000 acres of the Surui of Brazil from exploitation, illegal mining and logging Photographer Martin Schoeller, with National Geographic, is bringing the issues facing lost tribes to global attention. Impact of such projects on their way of life is uncertain.

Animal research has revealed highly differentiated sounds and as yet untranslated complex language among elephants, dolphins, and other mammals. Increased understanding of animal language, emotion and culture challenges narrow preconceptions of animals as lesser beings, as food or objects for our entertainment.

American intelligence gathering is largely covert and secret. Edward Snowden, in revealing the extent of information collected about ordinary citizens, awakened awareness and initiated a change in generally held assumptions.

Cyber warfare, increasing in sophistication and run by rogue and government sanctioned hackers, challenges the security of nuclear facilities, financial systems, and personal data. There are no visual maps for understanding cybercrime.

Secret drone strikes in Yemen or Pakistan are supported by networks of underwater fiber optic cables, military satellites and command centers, remote sensing and vision systems, and superfast computers. Congress’ decision to continue their control in the CIA, rather than to transfer it to the Defense Department insures that they remain secret.

HAARP (The High Frequency Active Auroral Research Program) is an ionospheric research program jointly funded by the Defense Department and private contractors. HAARP analyzes the ionosphere and investigates the potential for developing ionospheric enhancement technology for radio communications and surveillance. Some say one of its goals is to transmit electricity wirelessly. Based in Gakona, Alaska, some experts say that HAARP is capable of modifying weather, disabling satellites, causing air crashes, earthquakes, droughts, storms, floods, and even disease.

There is a whole category of contemporary art this is full of technical and creative surprises. These works might involve hidden images, inference of the presence of the objects and content when they are not there, and movement that alters the visual and perceptual field. Some can only be fully realized with the participation and imagination of the viewer.

Communication, Knowledge and Information in the Human Ecosystem: p2p Ethnography

[this article originates from our participation to XYLab, in Castrignano de'Greci, Puglia, Italy]

Introduction

Indigenous populations in Universal Exhibits

Indigenous populations in Universal Exhibits

In Universal Exhibitions from the end of the ’800s and beginning of the ’900s, indigenous people were often exposed – under glass houses, in cages or using a variety of media and artefacts – for the entertainment of other people, as if they were objects.

For example Paris’ Exposition Universelle of 1889 featured an entire Negro Village, which was among the Exposition’s main attractions.

These were storytelling exhibits, telling the stories of far-away, “Other”, alien people, by trying to narrate them through images, objects and entire re-created environments, and turning them into an entertainment experience for amused visitors and consumers.

They were often also stories about possibilities: futures and things which we, the colonialists, had imagined for them, the aliens, the Others. In fact the objective was, many times, to highlight the “civilising” influence of colonialist rule, and the supposed ways in which colonialist influence would have been able to bring about new economies and roles for these people (for example: Apache chief Geronimo selling his autograph in the Primates section of the Bronx Zoo).

natives on exhibit at the Chicago World Fair

natives on exhibit at the Chicago World Fair

Much has happened since those times, including the fundamental intuitions and practices coming from Lévi-StraussMalinowski, to Bateson, Mead, Clifford, Geertz, Bhabha and the many more with which ethnography has understood many lessons, including the ones of self-representation, the importance of performance (of all parties involved, and with all parties involved being able to choose the rules of the game, not having to adapt to a scheme decided by the ethnographer, in polyphonic ways, with a number of different voices, evenly distributed between the ethnographers and the people, from their own point of view).

In the Digital Age, the age of Communication, Information and Knowledge, the possibility to capture, express, observe, visualize and understand the patterns for behaviour, emotion, opinion, expression, movement and more, potentially for hundreds of millions of people at a time, has brought the term “ethnography” in the spotlight for both academic and popular crowds.

This is also among the results of the rise of the creative classes, among the leading driving forces for economic development of post-industrial cities. The Creative Class is constantly engaged in a wide variety of design related processes for which certain domains of ethnographic research are of fundamental interest, both at the direct (observation and understanding of user bases)  and meta (understanding of the Creative Class itself) levels.

Also of importance is the need to understand the ways in which the logics of entertainment, in the age of the prosumer can drift towards the logics of self-colonialism: the prosumer often becomes a consumer that consumes itself through acts of creative production whose results contribute to the benefit of large operators, who provide the expressive frameworks and schemes, and who are the only ones able to intercept, harvest, understand, interpret and represent the value being produced.

This, in many cases, results in a state of self-colonialization, in which prosumers act within a set of diverse boundaries (perceptive, identity, cognitive, economic, service) which are perceived as performative public spaces, but which are not, and whose benefits mainly go to the advantage of large operators.

In this frame, we can conceptualise a scenario which is more sustainable, clear, open and free by introducing a series of concepts which refer to ecosystemic logics, which are more polyphonically performative, and which are based on novel definitions of value and on a use of knowledge sharing tools and practices which is more aware and which does not re-enact colonialist logics and, instead, focuses on the possibility and value for self expression, representation and performance, and on the multiple types of economies which can be generated from this.

Human Ecosystems & Ubiquitous Knowledge Ecosystems

We want to address this scenario starting from the opportunities offered by the possibility to study micro-histories, and from the importance of understanding communication, information and knowledge flows in cities.

Micro-history, to leverage the driver of the well-being of any ecosystem: its biodiversity (cultural biodiversity, in this case).

Communication, information and knowledge flows, to be able to perform Digital Urban Acupuncture: a form of relational intervention whose aim is to identify these flows and their interruptions, to discover those localised pressure points which can be engaged to establish new dynamics, create bridges and, possibly most important of all, to enable the emergence of a Communication, Information and Knowledge Commons: a perceivable, accessible, usable environment which is inclusive and free, thus being able to promote the rise of a variety of different, resilient economies.

Through the Human Ecosystems (here, as well, on Art is Open Source) project we have described and implemented a series of open approaches, methodologies, tools and practices whose intent is to enable people, citizens, organisations, administrations and companies to freely observe, use and perform the relational ecosystems of entire territories (wether they are geographic, topic-based, networked…) from the points of view of  emotions, relations, issues, interactions, communication, information and knowledge. This is a radical approach in which the logics of consensus are replaced by the ones of ecosystemic co-existence.

These dynamics integrate the discourse about the possibility to design a Near Future Education scenario (the Near Future Education Lab is also here on the P2P Foundation Wiki , and here are some of the results of a recent global event: http://www.artisopensource.net/network/artisopensource/2014/06/13/summary-of-the-planetary-event-for-the-future-of-education/ ), in which an Ubiquitous Knowledge / Information / Communication Ecosystem forms a Commons which can be used in peer-to-peer modalities to enable novel inclusive, free, mutualistic, sustainable scenarios, developing new economic models and opportunities. In this article we will describe the methodology through which we are defining the concept of P2P Ethnography.

P2P Ethnography, as Ethnography, can be defined as a qualitative research design aimed at exploring cultural phenomena. Different from Ethnography, its aim is not to produce field studies or case reports, but to establish continuously available, accessible, participatory, performative and collaborative processes which allow gaining understandings about the knowledge and the systems of meanings in the lives of a social group, and its interactions with other ones.

P2P Ethnography represents a participatory, performative approach, in which research and understanding require gaining awareness of one’s position within the relational ecosystem (from cultural, emotional, aesthetic, perceptive, cognitive points of view) of the observed social group, and to establish or modify relations and interconnections both within the group, outside of it, and in-between, in fluid, dynamic, possibilistic ways.

P2P Ethnography requires the definition of the concept of Ubiquitous Commons: the availability and accessibility of shared, usable Knowledge, Information and Data Commons which are ubiquitous both in their spatial dissemination and in their capacity to co-exist throughout cultures, divides, media. A protocol for a new definition of Public Space in the Age of Communication, Information and Knowledge.

The Methodology

This, below, is a visual overview of the proposed methodology (click on the image for a larger version):

P2P Ethnography and Ubiquitous Commons

P2P Ethnography and Ubiquitous Commons

As described above, the methodology is laid out as a series of subsequent stages.

The first one, described as “points of view“, is dedicated to the creation of a series of toolkits, methodologies, approaches and protocols using which multiple public points of view can be expressed, performed, captured, transmitted and, in general, observed and used and put together, interconnected.

The second one, described as “toolkits” regards, as the name suggests, the creation of a series of toolkits (and the methodologies for creating such toolkits) to collect multiple points of view, as emerged from the previous stage, represent them (with special care for the possibilities and opportunities of self-representation), understand them and interconnect them, creating new relations in the ecosystem.

The third stage, named “interpretation” describes the methods for acting onto/into the ecosystem through practice, visualisation and performance.

The fourth stage, titled “new politics“, describes a new political scenario, which acts using the ecosystemic logics of co-existence, in which to act politically describes the act of positioning oneself within the ecosystem and in the creation of a series of relations and connections.

The last stage describes the use of the concept of Ubiquitous Commons in this scheme.

Points of View: polyphonic expression, methodological stupor and interconnections

The first stage is dedicated to the expression of the multiple points of view which compose the Human Ecosystem: its cultural biodiversity.

This can be done in multiple ways, which can be combined together: they can be collected from social networks, harvested through interactive systems or opportunities for performance and self-expression and representation, or they can even be the object of education processes through which people understand how to create their own forms of expression and representation in ways which are suitable for inclusion in the Human Ecosystem.

This can be imagined as the Internet: you can use an interactive system, a social network or some social media service to express yourself. But you can also understand how the Internet works to create your own way of expression and representation which uses it, as long as it is possible to transmit it over its protocols.

The prototype protocol which we have imagined is fairly simple in its base version, and it can be expanded as needed.

It is composed of four main parts:

  • perceived organizational models
  • communication / information / knowledge
  • missed opportunities
  • knowledge sharing

For example, we have created a small software using Processing which can visualize these elements using a very basic data structure (implemented through a CSV file) which captures all of these relations. (shown in the image below;  full source code and example data available here for download ).

an example human ecosystem visualization tool

an example human ecosystem visualization tool

Perceived Organizational Models

Who interacts with who? Who is responsible for what? Who is related with who?

perceived organizational model

perceived organizational model

The first objective is to try to understand, from a certain point of view, what is the organizational model of the social group. Points of view can be of individuals, groups, organizations, administrations. Of course, they can vary a lot, and it becomes interesting to overlay them and compare them, to identify discrepancies and differences in perception.

Communication / Information / Knowledge

communication information knowledge model

communication information knowledge model

Who do I communicate with? Who delivers me information and knowledge? To who do I deliver information and knowledge? Where does the information and knowledge that is delivered to me come from? Where is it headed? Am I the man-in-the-middle for information and knowledge of some sort? What are the knowledge references which I use? Are they human? Websites? Texts? Oral? What knowledge do I produce? Are these types of flows unidirectional, bidirectional, a-directional?

These are very interesting models which can be harvested from the actual facts (for example observing social networks) and from the perception of individuals and organizations.

When layered and compared, they can show the origins of information bits and types, their localization within social groups, the sources of knowledge and their re/production. And, in general, they can show how aware the members of the ecosystem are about their roles and scope.

On top of that, they can be compared to the perceived organizational models to understand the strategies and tactics according to which information and knowledge flow in the ecosystem, and where/when/how they are redundant, replicated, interrupted, broken, misled etcetera.

Missed Opportunities

Missed Opportunities Model

Missed Opportunities Model

What interaction/information/knowledge would I like to have? What would I need? Who has this information or knowledge? How/when/where would I like to have it? Through a person, a service, an app, a website, a book, a sign?

This type of model is extremely useful in establishing bridges using information and knowledge which are present in the ecosystem, and to create new ones, by creating opportunities for interaction, communication, information and knowledge which are not currently found in the ecosystem.

It also allows to gain better understandings about the awareness of the possibilities and opportunities which can be generated through the presence and transmission of communication, information and knowledge in a certain ecosystem, and its impacts on the types of economies and dynamics which can be created, for example through a museum, an art exhibit, a cinema, a library, a research center, a laboratory, a musical workshop, or by bringing back traditions and cultures under the form of new jobs, restaurants, education processes, and more.

Knowledge Sharing

knowledge sharing model

knowledge sharing model

What knowledge do I produce? Do I plan to share it, transmit it or make it available/accessible/usable in some way? Using which tools, technologies, media? Dedicated to whom? Interoperable with what? Within which knowledge ecosystems?

This can be among the most surprising models to try to understand. Mostly because the desire and attitude towards producing knowledge is not often matched by the awareness about the efforts which are needed to make that same knowledge available, accessible, usable and interoperable with other sources. This is often one of the largest problems with innovation processes.

Understanding these kinds of perceptions, and the ways in which people and organizations do (or do not) dedicate thoughts and resources to sharing their knowledge can bring into the ecosystems powerful effects: opportunities for the creation of jobs, services, collaborations, interactions, networks and more.

Also, it often happens that people and organizations are not aware about the knowledge which they produce, and of its potential value.

For example, this is among the things we experienced while participating to XY Lab. While the importance of storytelling was very clear (the need to tell the story of what happened in the laboratory), the notion of the fundamental importance of how to share the knowledge that was generated from the lab was not clear at all, at direct (what knowledge was produced in the various projects which took place in the lab?) and meta (what knowledge was generated in creating the lab?) levels.

Toolkits: polyphonic understanding, micro histories, third infoscapes

The first stage is mostly dedicated to describing a methodology to enable capturing the expressions coming from multiple points of view, and to map this methodology onto a protocol, so that the harvesting process can be performed through social networks, interviews, surveys, but also and most important through self-expressive and self-representational processes, in which individuals and organizations establish their own form for expression and representation (and the rules-of-the-game that go with it) and they use them to produce their own representation, in ways that are interoperable with the rest of the observed ecosystem.

This stage, the second, aims at creating readability in the ecosystem.

While stories and histories can be very readable, micro-histories are not. Micro histories are polyphonic and even dissonant. They include conflict (and, in fact, it is one of their fundamental characteristics) and do not focus on the dynamics of consensus (even multiple simultaneous consensus) but, rather, on the ones of co-existence and diasporas.

From the simultaneous co-existence of strategies and tactics (from De Certeau’s framework) derives the possibility that each time, space, context, scenario or situation can (and does) have multiple meanings, according to which set of eyes you look through, different perceived softwares and hardwares: everyone potentially and continuously re-programs everything else.

This is the Third Space, described in anthropologic terms by Homi K. Bhabha, and in sociological terms by Edward Soja. Sociocultural approaches are concerned with the “… constitutive role of culture in mind, i.e., on how mind develops by incorporating the community’s shared artifacts accumulated over generations”. Bhabha applies socioculturalism directly to the postcolonial condition, where there are, “… unequal and uneven forces of cultural representation”. It is a transgressive space for self-expression and self-representation. Third Space Theory suggests that policies of remediation based in models of the Other are likely to be inadequate: an inclusive space/time/context is needed.

Based on the idea of the Third Space, (and its many impacts, such as the Third Landscape, the Third Generation City, the Third Paradise…) we form the idea of the Third Infoscape: the inclusive, possibilistic space of communication, information and knowledge, not based of the concept of Otherness, but on the idea of a multitude of co-existing self-expressions and self-representations. A radically biodiverse information landscape, which finds its value in its biodiversity.

As in the third space, strategies and tactics co-exist in the Third Infoscape, meaning the more structured, administrative, statistical data (the ones coming from administrations, organizations and bureaucracies, for example), and the more emergent ones relative to people’s expressions, emotions, and points of view. They can co-exist thanks to recipes, assemblages of ingredients and procedures through which individuals (be them persons or organizations) can describe their point of view onto the world. Recipes are the base onto which the different economies of the Third Infoscape are founded: reputation, attention and networked economies which are mutualistic, meaning that recipes are in a constant peer-to-peer evaluation process through which other subjects of the ecosystem describe their perceived importance for the well-being of the ecosystem itself.

These evaluation processes can assume multiple forms, such as visualisations, interactive systems, knowledge sharing processes and performative acts, through which recipes can be experienced, remixed and recombined to form new knowledge that takes part to the ecosystem.

Third Infoscape

Third Infoscape

The Human Ecosystems project, for example, can be positioned at this stage: a toolkit composed from software, methodologies and interoperable protocols at cultural, technological and educational levels, which are intended to create a Third-Infoscape-aware environment.

Interpretation: performance, interconnection

Digital Urban Acupuncture is the main methodology for this stage.

As its architectural, analog counterpart, it is a performative practice aiming at gaining better understandings about the communication, information and knowledge flows in the observed ecosystem, and their interruptions and blocks, in order to re-create them or to establish new ones.

Digital Urban Acupuncture is Urban Acupuncture in the age of ubiquitous media.

Digital Urban Acupuncture

Digital Urban Acupuncture

Multiple (potentially all) subjects of the ecosystem can gain understandings about the relational networks which are present in it – from the point of view of topics, approaches, emotions, opinions, interconnections, cultures… –, and they can position themselves in it, find interesting pressure points, establishing relations, bridges, conversations, within the ecosystem and/or interconnecting nodes of the ecosystem to other ones, bringing them to all effects inside it, nourishing interaction, communication, information and knowledge flows, to create opportunities, possibilities and energy: an ubiquitous, performative, inclusive and possibilistic landscape, composed by fragments of interconnected shared knowledge and information.

Digital Urban Acupuncture can be performed in a variety of ways, including education processes, practices, performances, meetings, physical and digital gatherings, participatory decision making processes, shared policy-making activities, actions, and by creating cooperatives, consortiums, citizen groups and more.

New Politics: the roles revolution

This scenario describes a new form of politics, which is participatory, ecosystemic and interconnective.

“The theoretical recognition of the split-space of enunciation may open the way to conceptualising an international culture, based not on the exoticism of multiculturalism or the diversity of cultures, but on the inscription and articulation of culture’s hybridity. It is the inbetween space that carries the burden of the meaning of culture, and by exploring this Third Space, we may elude the politics of polarity and emerge as the others of our selves.”
Homi K. Bhabha, The Location of Culture

In this form of politics the first step is to position ourselves in the Human Ecosystems, and to understand the diverse cultures which are part of it, according to the logics of interconnection, co-existence and inclusiveness, in which cultural biodiversity is a value which forms the resilience of the ecosystem.

This is a revolution of the roles of politics.

It is not, anymore, a politics based on delegation and on representation, but one which is based on participation, self-representation and mutuality.

In this scenario, the roles of governments, administrations, organizations and enterprises radically change, becoming the enzymes, the facilitators, the enablers and, sometimes, even the certificators of these ecosystemic logics.

Quoting from Bhabha once again:

Terms of cultural engagement, whether antagonistic or affiliative, are produced performatively. The representation of difference must not be hastily read as the reflection of pre-given ethnic or cultural traits set in the fixed tablet of tradition. The social articulation of difference, from the minority perspective, is a complex, on-going negotiation that seeks to authorize cultural hybridities that emerge in moments of historical transformation.

It is in this sense that the boundary becomes the place from which something begins its presencing in a movement not dissimilar to the ambulant, ambivalent articulation of the beyond that I have drawn out: ‘Always and ever differently the bridge escorts the lingering and hastening ways of men to and fro, so that they may get to other banks….The bridge gathers as a passage that crosses.’

This model of liminality engages culture productively in that it enables a way of rethinking “the realm of the beyond”.

And yet Bhabha’s model also introduces a number of potentially serious problems in its translation to the complicated process of collective social transformation. That is, Bhabha’s formulation of an exilic, liminal space between (rather than supportive of) national constituencies is problematic in that it fails to engage the material conditions of the colonized Third World. Does Bhabha’s liminal space itself become a privileged, textual, discursive space accessible only to academic intellectuals?

From our point of view, these sets of problems and issues can only be confronted by renovating the roles of governments and administrations – by introducing the cultures and understandings of ecosystems and of their models for well-being, based on diversity and hybridity – and making tools and methodologies such as Human Ecosystems (and the many more which we hope will come) strategic instruments to promote techniques such as Digital Urban Acupuncture: a performative, participatory P2P Ethnography, beyond colonialism and self-colonialism, such as in the post-industrial age.

Ubiquitous Commons: a new Public Space

In the end, we need to stress a key requisite for all this scenario to happen.

In the age of digital networks, the concepts of Private and Public Spaces  have radically changed.

On one side, the ubiquitous presence of interconnected devices (from smartphones, to sensors, security cameras and drones, to the ubiquitous Internet of Things) has transformed the possibility to capture data and information about people’s lives, expressions, relations, opinions, collaborations, and more.

This has gone as far as to enter a sub-conscious level: we don’t know (and we don’t have the possibility to know) what information we’re sharing, how it will be used, who will have access to it and more.

Spaces which make all possible efforts to mimic Public Spaces and Private Spaces (those spaces for which we have gained a good understanding, and in which we are sufficiently confident and sure about the privateness/publicness of our data and information) are, in reality, Privatized Spaces which we can access not for free, but by paying with our personal data, our images, texts, videos, messages, comments.

Our legitimate expectation for privacy/publicness is broken, in obscure, opaque, illegible way.

On the other side, the wide movement for Open Data has opened up the perception of the importance (for freedoms, economies, citizen rights…) about the transparency, availability, accessibility and usability of data and information coming from Public Administrations (and, hopefully, also from companies and enterprises).

What Open Data movements still have not managed to do is to work on the dimensions which are ecosystemic and based on desire.

In this time, data and information (wether it is collected on social networks, sensors, biometrics, cameras, drones…) has become a matter of identity and self-representation, not only about statistics and commerce: it expresses the cultural differences in our human ecosystems, not only the levels of pollution or the most suitable market segment for selling a certain pair of shoes.

It is a commons: and as a commons it should be collectively preserved, accessed, used, desired, interpreted, performed.

This is, sadly, not the situation we have now: data and information of these kinds are in the hands of political and economic subjects who harvest, use and expose it according to logics which are limited, opaque and illegible. Facebook has our data. The NSA has our data. Coca-Cola can buy it. We, the citizens, are the only ones who don’t have it, and who cannot use it to create a better human ecosystem, by performing it.

This is the reason why, from our point of view, all of the scenario can be enabled only by creating a new type of Commons, which we’re calling Ubiquitous Commons: a communication, information and knowledge commons in the age of ubiquitous communication.

The Real Time Museum of the City and the Ubiquitous Commons

A public gathering in Rome, uniting administrations, politics, civil society and the cultures of the Italian capital become the occasion to explore the Human Ecosystems, the Real Time Museum of the City and the Ubiquitous Commons: the emergence of a vision of the relational ecosystem of the city and of the transformation of citizenship in the age of ubiquitous information.

This will happen in Rome, on July 7th 2014, from 3pm to 7:30pm at the Palazzo ex Pantanella, piazza Bocca della Verità 16.

You can visit the website http://ripartiamodaifori.it/ to learn more about the event (the website is in italian). You can also Download the Press Release and Download the Program for the event here (both are the official releases, in Italian).

The Real Time Museum of the City

What if there was a museum, in each city, which did not have in display paintings, sculptures or the archives and exhibits which we are all used to imagining when we think about Museums, but the “life of the city”, in real-time?

What if, in this Museum, you could play with the real-time life of the city, exploring the cultures, communities and relations which constantly form and transform in the city, between citizens of all ages, administrations, cultures, companies, organisations?

What if, in this Museum, you could learn how to understand these relationships, and how to use them to create a novel form of citizenship, in which citizens are positive, active, aware agents of their city, organising among themselves and with administrations and companies to promote and support the well-being of the city itself.

The Real Time Museum of the City

The Real Time Museum of the City

This is what we’re exploring with the Human Ecosystems project, starting in Sao Paulo, Rome, Montreal, Toronto, Lecce, Budapest and, really soon, in other major cities across the planet.

Ubiquitous Commons

The Human Ecosystems project is tightly connected with the concept of Ubiquitous Commons (and we will be spending a whole semester at Yale, with a Yale World Fellowship, to explore this concept and publish the first results).

With the idea of the Ubiquitous Commons we wish to highlight that a massive transformation has already happened for human beings.

Ubiquitous Information, mobile technologies, sensors, pervasive digital transaction, content, information and interaction have radically transformed the ways in which we perceive public and private spaces, as well as the ways in we relate, communicate, work, express, consume, share knowledge and information.

The world, today, sits in a grey area in which this radical transformation has already happened (and is constantly continuing to happen), and laws, regulations, social and cultural conventions, critical perceptions have not yet learned how to understand and cope with them, leaving us in a state of continuous, rapid, incomprehensible, opaque revolution of the boundaries of what is public and what is private (and the radical consequences which this has), which is controlled by entities whose interest does not lie in the public well-being.

Affecting everything from privacy, to transparency, to openness, to participatory governance, to shared knowledge, information, and even up to health and personal well-being (just think about all the things you can achieve through biometrics, quantified-self and more).

Ubiquitous Commons

Ubiquitous Commons

Through Ubiquitous Commons we wish to address this domain: to create a common effort through which Ubiquitous Information, of the many kinds which affect our daily lives – wether we realise it or not – becomes open, accessible, usable to us, as citizens and human beings, to perform this transformation which has already happened, and to mutate it into a chance for our expression and freedoms, giving us the chance to create new ecologies and economies, based on openness, accessibility, inclusion and participation.

The two issues (the Real-Time Museum of the City and Ubiquitous Commons) are closely connected, as the Real Time Museum of the City is a sort of iconic presence in the City of the concept of the Ubiquitous Commons: the place of perception and beauty in which one starts to comprehend, learn and use the Relational Ecosystem of the city, to perform this transformation, to perceive a new possibility for citizenship.

A model of relations in Human Ecosystems: Relational Ecosystems

We just published an article on Human Ecosystems in which we describe the ways in which we can model the relationships in the Relational Ecosystems of cities.

The article is titled:

Relations in the Human Ecosystems: Cultures, Communities, Roles and Emergence

and you can read it here: http://human-ecosystems.com/home/relations-in-the-human-ecosystems-cultures-communities-roles-and-emergence/

It is interesting to use these models to gain understandings about how people relate and interact, describing people’s roles in these interactions.

These descriptions, of course, have variations through time and contexts. People participate to different communities and cultures at the same time, with broader or tighter scopes, their roles within them changing all the time, as well as their level of engagement and the layouts and configuration of their participation.

In the article we explore the basics of how we interpret relations in the Human Ecosystems, and use the assumptions to describe various roles which people commonly represent in the Relational Ecosystem: the Expert, the Hub, the Influencer, the Amplifier and the Bridge.

All of these roles allow us to understand how information and knowledge flow across the Relational Ecosystem of cities.

the Influencer

the Influencer