(Posted about Bike Blessing on Drunk and In Charge of a Bicycle.)

From the New York Times article:

Thousands of South Korean students, mainly networking through the Internet, immediately took to the streets, followed by a broader uproar.

The uprisings and protest in South Korea are a great example of the power Cyberactivism to affect and infect people (who may or may not have access to technology) with the call to action for social justice.

This is from the introduction to my paper in progress “Cyberactivism and The Courage to Be: Resisting Institutional Power in the Network Society”:

Technologies of resistance are manifold. The mythologies and histories of resistance are transmitted between actors, tribes, nations and networks through technologies as diverse as writing, dancing and uploading. Such means of transmission, information technologies, are foundational components of the cognitive spaces where we describe the indescribable, make the finite infinite and explore and expose the internal. These cognitive spaces are dreamplaces, realms of imagination and spiritual depth, where resistance is born from belief in
social justice and the possibility of a different, or even better, world. From the archaic to the advanced – information technologies are, as Davis (2004) describes them, “technocultural hybrids” (p. 7). These hybrid technologies are the revelatory vision, the pictograph and petroglyph, the smoke, the alphabet, the printing
press, the electronic signal, the telephone, radio, television, fax and satellite.

Along with the rise of networked information communication technologies emerges a potential new depth and scope for dreams of social justice. These are not only new means of resisting power but also new spaces for institutional power; technology is always the trickster, a coyote of the network society.

However, when used as a means to resist institutional power, information technologies can mediate the expression of what Tillich (1959) calls “ultimate concern.” When information technologies are engaged to communicate what Tillich (1959) calls “ultimate meaning” in answer to the “moral demands” of
“ultimate concern,” technology mediated communication becomes a religious practice.

“Natural Charcoal”

I contributed a little story about a food producer and their sugar refinery to The Discerning Brute. You can read it here.

I verified that the Domino refinery in question does not use cow bones. I read something recently that claimed it takes something like 7,800 cows to produce the ‘bone char’ for one industrial sugar filter. The sugar industry calls it “Natural Charcoal.” Right, like “Healthy Forests” and “No Child Left Behind.”

From: Susan Norrell
Date: Mon, Apr 14, 2008 at 8:48 AM
Subject: RE: Industrial products

Hello Michael,

Our Yonkers refinery has never used natural charcoal filter (also known
to some as the bone char). They use a carbon filter process. If you
have any other questions, feel free to email me.

Regards,

Sue Norrell
Consumer Affairs
Domino Foods

Biblical events as if seen on Google earth.

God’s Eye View (Ark)

In his research blog, Gregory Donovan constructs a definition of his neologism “cyberenvironmentalism.” Donovan writes that “cyberenvironmentalism aims to develop ecologically informed environmental practice for the information age through interdisciplinary examination of cyborg ecology.” He further defines his new field as follows: “Pragmatic in its approach, constructive forms of relationship between cyborg and cyberenvironment are negotiated and re-negotiated through sustained scientific research.”

I propose that the current threats to human rights and social justice in cyberspace warrant not only a “pragmatic approach…negotiated and re-negotiated through sustained scientific research” as Donovan proposes but also a revolutionary theory as David Harvey demands, one “validated through revolutionary practice.”

This revolutionary practice is cyberenvironmental activism. Cyberenvironmental activism is the pursuit of social justice within cyberspaces using not only the tools of theory but also drawing on the rich history of radical actions outside of cyberenvironments (by groups such as the SDS, the Weathermen, FARC, The Black Panther Party, etc.) Online protesting brings to mind mobilization through list-serves and email or web sites such as Meetup or MoveOn, but these are usually just a method of communicating about a solidspace action to prepare for the ‘real’ protest, when the people assemble in a physical space together. But there is an arsenal of tools available to the online online-radical to engage the cyberenvironment.

Just as is true with the solidspace equivalents, many of the methods used in this sort of ‘virtual protesting’ are considered acts of terrorism or crime by authoritarian structures. (It is worth noting that most web sites and cyberspaces have ‘free speech zones’ where expression of certain kinds is allowed, the actions described here deny the restriction of those spaces and reclaim the cyberspace as a public forum.) The tools of cyberenvironmental activism include:

Civil Disobedience: refusal to participate in online activities, refusal to follow unjust rules online.

Sit-ins, aka “denial-of-service-attack”: visiting and refreshing a site en mass to the point of crashing it or preventing other visitors from accessing the site.

Graffiti: hacking sites and posting political messages.

Boycott, aka the “auction attack”: negative rating attacks on cybermarketplace sellers to prevent commerce.

Letter Writing: Email flooding, sending more email than the recipients inbox can handle.

What distinguishes cyberenvironmental activism from cyberenvironmentalism? Cyber-Activism does not rely on scientific research or a pragmatic approach, but rather on that aspect of the human spirit that demands immediate action when we witness injustice. Cyberenvironmentalism might serve to “agitate, educate and organize,” while Cyber-Activism takes direct ‘violent’ or ‘non-violent’ action against the barriers to social justice in cyberspace.

Why does the human spirit demand we engage in cyberenvironmental activism? Religion. Socialist theologian Paul Tillich defines Religion as that which is ultimate, infinite and unconditional in our spiritual life; ultimate concern. Tillich proposes this ultimate concern manifests as the unconditional seriousness of the moral demand. Activism is a religious practice, we engage in activism because we MUST. The “schizophrenic split” between theologians and scientists that Tillich examines can be a source of creative potential - within that chaotic area exists an opportunity for revolution.

Simon Haiduk created this “interactive permaculture learning module” reflecting the work of GaiaCraft.