I really enjoyed having Kimberly come to our class today. I feel like digital ethnography has been talked about very theoretically, making it hard to visualize what the process of digital ethnography, alongside participant observation, is actually like in real life. Having her explain her work with a visual presentation made the concepts we\u2019ve been learning far more concrete.<\/p>\n
During her presentation, another dichotomy \u2013 \u00a0in addition to real vs. virtual, public vs. private, virtual home vs. physical home \u2013 showed up again: \u201coffline\u201d and \u201conline.\u201d Consequently, the idea of understanding the definitions of words by looking at the words\u2019 opposite, like we did with virtual and real life, was prevalent again as Kimberly contextualized the \u201conline\u201d lives of her interlocuters by understanding their \u201coffline\u201d lives more in depth. I\u2019m very curious how are able to draw the line between online and offline and how that line changes when we add in \u00a0ideas about our public and the private lives. For example, in our \u201conline\u201d lives what is the difference between public and private? Are all our \u201conline\u201d lives always public in the sense that our data is being stored somewhere and can be used to extrapolate some pixelated version of ourselves? That would suggest that the ability to create some representation of ourselves from our online activity would make something public. If so, then what makes a private account on Instagram private: the illusion that we can control who has the right to our representations?<\/p>\n","protected":false},"excerpt":{"rendered":"
I really enjoyed having Kimberly come to our class today. I feel like digital ethnography has been talked about very theoretically, making it hard to visualize what the process of digital ethnography, alongside participant observation, is actually like in real life. Having her explain her work with a visual presentation made the concepts we\u2019ve been […]<\/p>\n","protected":false},"author":2972,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-4479","post","type-post","status-publish","format-standard","hentry","category-post-production"],"_links":{"self":[{"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/posts\/4479","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/users\/2972"}],"replies":[{"embeddable":true,"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/comments?post=4479"}],"version-history":[{"count":1,"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/posts\/4479\/revisions"}],"predecessor-version":[{"id":4480,"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/posts\/4479\/revisions\/4480"}],"wp:attachment":[{"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/media?parent=4479"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/categories?post=4479"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/commons.princeton.edu\/ant347-f20\/wp-json\/wp\/v2\/tags?post=4479"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}