1) This week we started with the question of what we could learn from a country that used different social media platforms?
But we soon found that this task was complicated by the major differences between our two Chinese fieldsites – one of which focused upon tradition and the other was creating itself through online imaginations of who they could become.
2) We then used the variety of Chinese social media to make a more general point about Polymedia and the way people are judged by which social media they use.
3) One of the big differences between our two Chinese fieldsites was in attitudes to education. This reflected a wider spectrum from places where social media is seen mainly as distraction from education to places where social media is viewed as a primary source of education
4) The Chinese context also helped us appreciate that social media is likely to impact on commerce mainly through the way social and personal connections become incorporated into commercial activity.
5) Finally, we were able to see how for some in China social media represented their first experience of privacy as compared to fieldsites such as England, where the primary concern about social media is that it represents a threat to privacy
Some times, someone got no holiday at friday. And I don’t eat fried chicken or anything like that. For some moslem, Friday is a holiday, and most peoples in Indonesia that is a short day, shorter time than other daily work.
What the meaning? I think its so cultural, so?! hahaha
Edited by: Laura Vaughan
Released :November 2015
Format. : 234x156mm
Open Access PDF
Suburban space has traditionally been understood as a formless remnant of physical city expansion, without a dynamic or logic of its own. Suburban Urbanities challenges this view by defining the suburb as a temporally evolving feature of urban growth.
Anchored in the architectural research discipline of space syntax, this book offers a comprehensive understanding of urban change, touching on the history of the suburb as well as its current development challenges, with a particular focus on suburban centres. Studies of the high street as a centre for social, economic and cultural exchange provide evidence for its critical role in sustaining local centres over time. Contributors from the architecture, urban design, geography, history and anthropology disciplines examine cases spanning Europe and around the Mediterranean.
By linking large-scale city mapping, urban design scale expositions of high street activity and local-scale ethnographies, the book underscores the need to consider suburban space on its own terms as a specific and complex field of social practice
Laura Vaughan is Professor of Urban Form and Society at the Bartlett School of Architecture, University College London. In addition to her longstanding research into London’s suburban evolution, she has written on many other critical aspects of urbanism today.
Introduction Suburbs are as Old as the City Itself | Part A: Theoretical Preliminaries The Suburb and the City | The High Street as Morphological Event | Part B: Suburban Centralities Suburban Continuity and Change | Spatial Memory and Shifting Centrality | Street Quality, Street Life, Street Centrality | Beyond Lively Streets | Part C: High Street Diversity High Street Diversity | High Street Transactions and Interactions | Case Study: High Street Productivity |Case Study: High Streets and the Pedestrian Realm | Part D: Everyday Sociability Street Interaction and Social Inclusion | Sociability and Ethnic Identity | Being Suburban
Huyam Abudib; Mayte Arnaiz; Meta Berghauser Pont; Nadia Charalambous; Ashley Dhanani; Ilaria Geddes; Sam Griffiths; Muki Haklay; David Jeevendrampillai; Ann Legeby; Lars Marcus; Moshe Margalith; Garyfalia Palaiologou; Angela Piragauta; Sergio Porta; Adel M. Remali; Yodan Rofè; Ombretta Romice; Borja Ruiz-Apilánez; Fiona Scott; José M. de Ureña; Laura Vaughan; Ahuva Windsor; Galit Yerushalmi
1) Social relationships play a key role both in gender and politics. Public spaces on social media tend to conform more to the locally dominant social norms; and more private spaces on social media tend to include more alternative expression of gender and politics.
2) Social media is a technology that allows things to happen easily and this leads to it being a double-edged sword:
Extreme Case A: Social media is more conservative/hyper conservative than the offline world.
Extreme Case B: Social media is so radical and revolutionary that it has changed politics and gender relationships in unexpected and unpredictable ways.
These extreme cases happen simultaneously. Social media has made the world both more conservative and more liberal simultaneously. Just as social media has both increased and decreased privacy, for example, , it has both helped people find illicit sexual relationships, and made it easier to expose them.
3) In Week 1, we presented our definition of social media as scalable sociality. The key finding was the way social media colonised the space between public broadcast and private conversation. We also saw that this created an issue for English people, who responded by carefully calibrating distances between how close or far they wanted to be. Mostly they employed scalable sociality to work on these middle areas between the public and the private in parallel to the way they created suburbia as a middle space between town and country.
It is important to note that in Week 3 we have found the exact opposite response to the situation in England. Instead of focusing on the new areas between the public and the private, people in south India and especially in southeast Turkey have used scalable sociality as a means to increase the distance between the private and the public. On the one hand they see social media as still more public leading to conservatism, and on the other hand they use it to be still more private in personal relationships.
This is a key point for anthropology. We can make a generalisation such as the definition of social media as scalable sociality but we are not surprised if that has diametrically opposite consequences when we compare different populations.
In the tropical country, humidity so high. But the rain that i wait, have not came yet. My body sweat although i’ve got bath two hour ago. I take my gadget, and taping any icons. Its too boring for me, just icon thumb to say that they like my posting. I find no comment to apreciate my post. Some times, I feel I’m like an alien. Okey, may be my post too hard to understand, or its too convensional, or anti-mainstream, or the direct is not touching trending topic. May its not up to date.
Social media has led to a growth in visual communication, as opposed to textual and oral media. This is especially important for groups such as illiterate persons, but has consequences for everyone.
When we homogenise a new genre as a single term e.g. the ‘selfie’, we may both ignore the varieties that exist within any one context, and how their meaning differs across populations. In other words, we cannot assume that any form of visual posting has the same global implications, even when, like the ‘selfie’, it is shared by people across the globe.
The meme is an important new genre of communication that helps people express their values. It may also become a form of moral police that tries to populate the public sphere with some values while disparaging the behaviour of others.
We should not dismiss visual forms of communication as superficial, indeed it would be more helpful to use them to critique the concept of ‘superficiality’ itself and recognise that in some societies what is apparent is seen as more truthful than what is ‘hidden’ deep within a person.
One possible consequence of this increased visibility is that, in some contexts, this may lead to increasing conformity and the suppression of difference, a theme that we will explore next week in this course.