Digital tribal identity

Earlier this year I published an edited volume entitled 'Connected Minds, Emerging Cultures' which was a compendium of papers written by leading theorists and practitioners in the field of learning technology. Over the next few days I will present an abridged, bite size series of exerpts from one of my chapters which was entitled: 'Digital Tribes, Virtual Clans'. I hope you enjoy it and look forward to reading your comments.

Tribes use common culture to construct group identity and will employ dialects as a shared but often exclusive form of communication. The dialect of the London East End for example, is peppered with rhyming slang, whereas just a few hundred miles away, the Geordie dialect of the North East of England is heavy with accent and vocabulary that have survived from the incursions of the Norsemen several centuries before. Such linguistic devices, although deriving from different roots, both serve to exclude outsiders who attempt to enter into the circle. Thus the shared symbolism of the slang or dialect tacitly protects the tribal culture and secures its social exclusivity for its members. Communication, including speech, clothing and actions all serve to signal our cultural identities and group membership (Pahl & Rowsell, 2006). Cultural transmission is the communication of ideas. According to Dawkins (1976) key actions and thinking patterns of members of a culture are influenced by a contagious patterns of information known as ‘memes’. Memes carry no specific rules, but in effect are adopted and shared around by the tribe as a means of perpetuating that culture.

The smaller elements with the tribe, which we call clans, also employ shared symbolism. Each clan for example, has its totem, a symbol that represents it and distinguishes it from other, possibly rival clans. In primitive clans, the totem was often a representation of an animal or tree. Durkheim suggests it is easier for clan members to project their feelings of awe toward a totem than toward something that is as complex as the clan itself (Haralambos & Holborn, 1995). For digital tribes and virtual clans, the totem – the traditional rallying point for all tribal activity – is patently the world wide web. Not only are these digital spaces objects of intense interest and rallying points for the clans, they also act as transmitters of units of cultural knowledge. Several authors have argued that digital technologies and electronic networks provide perhaps the best environment for the transmission of memes (Blackmore 1999; Adar, Zhang, Adamic & Lukose, 2004). Such new literary practices of communication (Lankshear & Knobel, 2006) rely heavily on shared spaces, shared symbolism and the viral nature of the social web.

Weber originally suggested that culture should be construed as a ‘web of significance’ that was spun by the individuals who comprised the culture (Weber, 1947). Significantly, the increasing role the World Wide Web plays in the shaping of modern tribal culture causes Weber’s notion to resonate. Until recent technological innovation, people with common tribal identity lived in geographically specific locations, and considered areas of land to be their sole territory. Such territories are now being eroded due to the emergence of new digital tribes who occupy spaces located within cyberspace – a virtual space that transgresses all traditional, social and political boundaries.

Tomorrow: The digital tribe and the network nation

Related posts

When two edu-tribes go to war (Peter Ford)
Hoe verbind jij je met andere mensen op internet? (Wilfred Rubens)

References

Adar, E., Zhang, L., Adamic, L. and Lukose, R. (2004) Implicit Structure and Dynamics of Blogspace. Cited in Lankshear, C. and Knobel, M. (2006) New Literacies: Everyday Practices and Classroom Learning. Maidenhead: Open University Press.
Blackmore, S. (1999) The Meme Machine. Cited in Lankshear, C. and Knobel, M. (2006) New Literacies: Everyday Practices and Classroom Learning. Maidenhead: Open University Press.
Dawkins, R. (1976) The Selfish Gene. Oxford: Oxford University Press.
Haralambos, M. and Holborn, M. (1995) Sociology: Themes and Perspectives (4th Edition). London: Harper Collins.
Pahl, K. and Rowsell, J. (2006) Literacy and Education: Understanding the new literacy studies in the classroom. London: Paul Chapman Publishing.
Weber, M. (1947) The Theory of Social and Economic Organisation. New York: The Free Press.

Dialectical innit?

Well let's have a little New Year's fun shall we....? There is an absolutely hilarious app available called The Dialectizer which turns any web site text content into.... Elmer Fudd, Swedish Chef (remember the Muppets?), Jive talk, Redneck or... yeah Cockney, innit? Below is a blog post of mine from New Year's day which has been dialectized into Cockney... It's particularly nice to 'ave anuvver pop' at the pomposity of some Post Modernist writers.... :-)

Have yer ever tried ter read a post-modernist paper by say, Lyotard, right, Derrida, or Foucault, and fought 'wot the chuffin' hell were that all about', isit?

Characteristically, post-modernist essays are verbose and full of dense vocabulary, but tend ter say right wee. I keep a copy of Foucault's 'Archaeology of Knowledge' on me shelf for one reason only - ter show me students 'ow not ter write if they want their reader ter understand. Below is an extract from a post-modernist essay. Right. Spot if yer can understand it:

"If yer examines the bloody capitalist paradigm of context, yer is faced wiv a choice: eever reject surrealism or conclude that consciousness is capable of intent. If prematerial sublimation 'olds, we 'ave ter choose between semantic theory and Derridaist readin'. In a sense, Debord uses the term ‘capitalist capitalism’ ter denote the dialectic, and therefore the failure, of postconstructive sexual identity. “Society is intrinsically dead,” says Lacan; 'owever, right, accordin' ter Hanfkopf, it ain't so much society wot is intrinsically dead, but ravver the stasis, right, and subsequent absurdity, of society. Lyotard’s analysis of semantic theory states that government is part of the bloomin' definin' characteristic of sexuality. It could be said that Sartre promotes the use of the bloomin' neocapitalist paradigm of discourse ter analyse and modify consciousness. If one examines semantic theory, one is faced wiv a choice: eever accept the neocapitalist paradigm of discourse or conclude that society, peraps surprisingly, 'as objective value, right, but only if reality is interchangeable wiv 'am sandwich; uvverwise, right, Lacan’s model of the materialist paradigm of narrative is one of “Debordist situation”, and so fundamentally used in the service of maintainin' the bloomin' status quo. The main theme of the works of Burroughs is the bloomin' bridge between class and sexuality. However, the bleedin' subject is contextualised involvin' reality as a paradox.

The bloomin' primary theme of McElwaine’s critique of Lyotardist narrative is not, right, in fact, right, discourse, right, but subdiscourse. In a sense, Foucault suggests the chuffin' use of the neocapitalist paradigm of discourse ter deconstruct 'ierarchy. The main theme of the bloody works of Burroughs is a self-supportin' totality, do wot guvnor! Therefore, right, the bloomin' subject is interpolated into a means ter include 'am sandwich as a reality.

The premise of structuralist deconstruction implies that the purpose of the observer is social comment. In a sense, the chuffin' subject is contextualised in that it includes consciousness as a totality. Well, did yer understand any of that, isit? If yer did, yor (in the words of the bloomin' post-modernist) 'dissemblin''.

Yer see, right, the bleedin' abstract above is completely meaningless and were generated by a French Tutor program called the chuffin' Post Modernism Generator. The program takes stock phrases and sentences at random and simply Emperor Mings them togeffer. Have a go yorself at generatin' yor own nonsense post-modernist essay. I guarantee yer won't be able ter tell it apart from the real fin'! Honest guv!