While exploring in Second Life, I came across the ISRVW apparently set up by Dr. John Traphagan.  You can visit the ISRVW here.  It’s set up as a meeting space, no resources and not very large, but interesting that it exists.  Also explored the LDS welcome center for a while, interesting to note that all the Mormon avatars I encountered were children.

Markus Davidsen at Aarhus University is writing a fascinating dissertation on “Fictional Religions: The Morphology and Reception of Invented Religions embedded in Works of Fiction.”

He describes his project as:

“about two types of religions, fictional religions and fiction based religions. By ‘fictional religions’ I understand religions, spiritualities and magic systems which are embedded in works of fiction, be that literature, films or TV series. Such fictional religions are transformed into ‘fiction based religions’ when certain fans form religious groups based on the concepts and rituals of the fictional religions. Examples of fiction based religions include Jediism which is based on the Jedi religion in George Lucas’ Star Wars movies, Church of All Worlds which is based on the church of the same name in Robert Heinlein’s science fiction classic Stranger in a Strange Land and the Church of Satan and Chaos Magickians inventing rituals invoking the monstrous gods from H.P. Lovecraft’s Cthulhu Mythos. Fiction based religions range from divinity directed religion to self-spirituality and from stern belief over playful experimenting to sarcastic anti-religiousity. Some religious groups base themselves almost solely on a fictional model, others blend impulses from fiction with influences from more conventional forms of religion and spirituality.”

I wonder if the world views in Dune are influencing any practices today?  I would expect to find references to Dune in neopaganism, just as we find frequent references to much of the science fiction/fantasy canon.  Also it’s hard to ignore Scientology which was founded by a science fiction writer.  I have yet to read James Lewis’s volume on Scientology, and wonder if he addresses this.  It would also be interesting to look at the effect of William Gibson’s writing on belief in cyberculture.

Gizmodo reports on Apple’s newest retail store on the upper west side of Manhattan.  The article is called “Inside Apple’s Newest Temple” and in it the author writes:

I call it a temple because the architecture conveys a nearly religious aesthetic, a place to worship Apple, beyond any other Apple store you’ve ever been to. The top floor’s a vast open space, enclosed by spartan stone walls which support a massive glass ceiling. The rows of tables in the main room feel like pews.

I came across “Slayage: The Online International Journal of Buffy Studies” today. It’s difficult to look at any neo pagan online community without finding frequent references to Joss Whedon’s television series “Buffy the Vampire Slayer.” One of the most often used quotes about wicca, for example, is this exchange between the characters Willow and Buffy after Willow has attended a meeting of her college wiccan group:

Buffy: So not stellar, huh?
Willow: Talk. All talk. Blah Blah Gaia. Blah Blah Moon…menstrual life force power thingy. You know, after a coupla sessions I was hoping we could get into something real but . . .
Buffy: No actual witches in your witch group?
Willow: No. Bunch of wanna-blessed-bes. You know, nowadays every girl with a henna tattoo and a spice rack thinks she’s a sister of the Dark Ones.

The effect of films like “The Craft,” “Practical Magic,” and the television series “Charmed” and “Buffy…” is far reaching. Social networks, retail suppliers and bloggers adopt a posture either in favor of or opposed to these depictions and construct identities in line with or opposed to them. There seems to be very little terrain online that hasn’t been touched by “slayage.”

OGMA releases his his first album. His ecstatic music can be heard on myspace.

One year ago I blogged about Pogo’s youtube video “Alice” - here’s an insightful post about his music on Poemocracy thanks to Our Future Environment for sending this to me.

You can download Pogo’s amazing creations on last.fm.

“Titled “The Pope Meets You on Facebook,” the new Pope2You application lets people send and receive “virtual postcards” of Pope Benedict along with inspiring text culled from the pope’s various speeches and messages.”

Via Cult of Mac, via Catholic News.

A post on _Augmentology 1[L]0[L]1_ titled “_Emily is Not Real_: Uncanny Valley vs The Digital Ăśbermensch” refers to my paper “Mapping the Temples of Cyborgism” and uses the graphic I created to illustrate an expansion of Mori’s map of the uncanny valley. The post is a RICH mine of links - so check it out.

_Augmentology 1[L]0[L]1_ is a blog seeking to “dissect post-geophysically defined notions of reality” and is sponsored by the Ars Virtua Foundation via the CADRE Laboratory for New Media.

“Ars Virtua is a New Media Center and Gallery located in the synthetic world of Second Life, World of Warcraft and the World Wide Web. It is a new type of space that leverages the tension between 3-D rendered game space and terrestrial reality, between simulated and simulation. The Ars Virtua Foundation is a locus of research around the issues of reality within simulated environments.”

The NYT writes about the decline of buddhism in Japan. Within the article is an aside about buddhist priests for hire via the internet:

It was partly to dispel this bad image that Kazuma Hayashi, 41, a Buddhist priest without a temple of his own, said he founded a company, Obohsan.com (obohsan means priest), three years ago in a Tokyo suburb. The company dispatches freelance Buddhist priests to funerals and other services, cutting out funeral homes and other middlemen.

Prices, which are at least a third lower than the average, are listed clearly on the company’s Web site. A 10 percent discount is available for members.

“We even give out receipts,” Mr. Hayashi said.

Mr. Hayashi argued that instead of divorcing Japanese Buddhism further from its spiritual roots, his business attracted more people with its lower prices. The highest-ranking posthumous name went for about $1,500, a rock-bottom price.

“I know that, originally, that’s not what Buddhism was about,” Mr. Hayashi said of the top name. “But it’s a brand that our customers choose. Some really want it, so that means there’s a strong desire there, and we have to respond to it.”

After apologizing for straying from Buddhism’s ideals, Mr. Hayashi said he offered his customers the highest-ranking name, albeit with a warning: “In short, that this is different from going to a shop in town and buying a handbag, you know, a Gucci bag.” Read more…

Interview with Davis during Loris GrĂ©aud’s Cellar Door installation.

I want to watch A&E’s remake of Andromeda Strain… However, the digital cable god won’t give it to me. Why is this? I keep thinking it’s somehow related to the rain.

Is this the moment when technology becomes a part of our religious environment? When we suspect it is affected by numinous forces like weather and the hand of nature or gods or weather systems? Why would my digital cable be at all affected by the weather? Why not? I’m affected by the weather.

The little arrows on the screen chase one another round and round never ending or beginning…the screen says “Your program is now being accessed and will begin shortly.” But nothing happens. There is a large eye in the graphic behind the spinning arrows, an eye with a spiral in it. The whole thing concludes with the phrase:

“One moment please…”

Take a look at Gregory Donovan’s brilliant research blog - he’s re-launched. What a code master!

Devices are always watching us - and feeding data into the network. This OS X screensaver by Michael Zoellner searches for CCTV feeds and displays them. Very eerie.

ZDnet posts an article called “Mac OS X Leopard installation as a spiritual practice“. I’m engaging in that practice right now - preparing my various Macs for the upgrade, the archive and install and the clean install. But it’s more than the installation that is spiritual.

To retrieve the software, I walked through the rain to wait in line at the Apple Store on 59th and 5th. A huge illuminated glass cube rising out of the midtown/central park architecture, the flagship Apple store can only be described as a temple.

After waiting in line, I was greeted by a collection of Apple store ‘evangelists’ standing by the entrance cheering and clapping for us. Upon entering the store, I was handed a “Leopard” t-shirt and encouraged to use the “Leopard only” purchasing line. Holographic DVD box in hand, I proceeded down a long path with ropes on either side to a special cashier who took my electronic form of payment for this virtual environment in a box I have been religiously anticipating for months…

The operating system on the hill… has arrived.

Dr. Mala Htun discusses the crucial role that electronic communication plays in the social justice movement for Burma.

riseup.net has a great collection of tech activism listserves.

Highlights include:

nomesh-tech New Orleans Mesh Networking - Technical Support & Discussion

farma Renewable energy sources campaign for the Zapatista communities

leftistpython Leftist and combative object oriented programming

fpl-fbv Forum on the Patenting of Life - Forum sur le brevetage du vivant

vgranjeros List for the farmers who tend the fields of the vfarm

techne technology and democracy

Action by the Iraq Veterans Against the War

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.

Reading William Gibson’s blog and thinking about his discussion of ATMs as part of his extended nervous system, I decided to start mapping mine. I began with the interface I spend most of the day with, my Mac - then to the WiFi router, then the cable modem, then the cloud, then the servers and the ‘others’. There’s so much more to add… And strange that it really did come out looking so hierarchical - I was expecting it to be more rhizomatic. Perhaps I’m not representing it correctly - or maybe that which was born of ARPANET actually IS more hierarchical than it seems. After all, the military designed it…

(If you visit Gibson’s blog - take note of the strange structure of the interactivity - rather than allowing comments on the blog, there is a separate message board which he clearly reads and comments on in his blog. Any thoughts on this?)

How much storage do you have on you right now?