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Tecnotribalismo and glamor

"The future is boring " Mark Dery usually answer when asked about the transformation of their focus (of interest around fifteen years cybercultures to immersion in a encyclopedic cultural pathologies in recent times).
I think a lot have to learn from this response.

One cybercultures "continue to profit-over theoretically is not the future as it was tradition? Again reading Maffesoli come to meet us: whether we are regaining the kindred by other means what future we are talking about?

Two. To narratives such as Dery and Erik Davis (back to Techgnosis ) cybercultures manifested as pure altering our principles of cultural reality. Acted as a sort of mystical drug (not far from his back: Terence McKenna enacting that culture is our operating system ). This movement of break (technology divorced from the ideology of progress of modernity, mysticism enthroned as brand new) becomes an equation that is modified under our noses.

Neither more nor less: relationships between technology and religion ( new rituals, old myths ) come back again and again, remixed with other parameters.

Three. The border between the physical and virtual continues to be mediated by the specter of death . At this junction, religious statements are put on the agenda. Digital virtuality requires a lot of physical energy (maintaining a Twitter channel demand many hours in front of a screen). And simultaneously, the resulting visual is amplifying the realm of mediation (the intermodificaciones between visuality and virtuality are one of the hardest core of our contemporary).

Our avatars do not age. "There will be some time in the digital age as a canvas or oils?
We continue our (s) stand (s).

Four. Ages design, not virtuality. Ages visuality, not bits. There is no religion that does not feed on the vulnerability of our bodies.

Five. Drivers were never very well regarded by society. Probably because it created their lodges, their sects. It was a secret way to grow apart from their employers.

Six. The technophobia is not what it was. If the technophobic is not recognized by his aversion to technology, but on the contrary, in its choice of technology earlier today this room is becoming thinner. Think of how archetypes-champions look, inside and outside the fictional narrative.

The real creators of cybercultures- Richard Stallman Jaron Lanier Zepel to - look closer Berger in Hair film that Neo in Matrix -. More here, but think the hacker Plague the Millennium trilogy by Stieg Larsson of . Does Silicon Valley is not the capital of contemporary fashion? The geeks know better than anyone.

Seven. The best technology reinvents our neurosis. And it does so so fine that rearticulates our perception of reality without being noticed. How many times have we read the word Twitter in the pages of a newspaper? Neither more or less: Twitter, Facebook or Youtube are words that are repeated in the media more often than many technicalities of politics and economy that until recently went through the statements of the news.

suddenly not all write or film Amen (se). Variously say nobody wants to stop this in virtual .

Eight. culture promoted by the digital virtual internet by definition is ubiquitous. It's everywhere. Even in your pockets for your iPhone, that cyberspace tailored to your pants. Enroll- social networks through-in virtual feeds the fantasy of being always present, but very few know about it. Can there today the public without the web?

Nine. Voodoo is practiced today in source code. How modifying your presence in virtual environments are not altering your integrity in the physical world?

Operate Human Testical

You and your ghost semiotic

Each of us connects and shoot more than one family of images. I refer to digital images, saved, and thus classified, but mainly linked folder.

These images give us a sense residual , a kind of semiotic ghost around us. The

first of this year postings I referred to knowledge in training, the conectología . Connection policies (something that goes far beyond a metaphor.) For some time I'm interested linkee side, those that move in sync be error free. I am referring to for years the need for a Cultural History of Error as foundational story of our time. Error redefined: what we are awarded by simple proximity, saturation or excessive?

is a stupid exercise. Write our name in the Google images search and see what happens. appear many images that belong to our visual orbit residual mode. This year, I do not remember if it was an artist or an artists' collective, presented the award ArteBA-Petrobras a project as I recall was printed and installed on a panel imagery in Google Images using point starting the names of the three selection panels.
The proposal reminded me of when, on one occasion some years ago, one of my nieces, my mom taught him how happened when inquiring about my name and Google instantly fired his album. Mom I have inquired, "What does all this with Rafael?".

Largely we are, socially, the result of a Google search. It is so often hear the question "what Google?" every time we need information about someone .

We are trained to read between the lines and what is not clear what we serve. But less certain is that all these families of images that are a kind of Fotolog or Flickr instantaneous part of the information we determined if only as latent content (the infoxication is the kingdom of the latent content).

cultural construct as much sense as ever. And in that determination all the links that put us in lymph concentration (the form Kartoo is so graphic in this) are part of us. Wanting Salvador Elizondo " end up being those involving strangers ."

Once it happened: someone I knew personally needed a picture of me to reference a text he chose was far from being a portrait of me. He confessed later, when was printed, he had gotten from Google Images . Also what I meant when I point Google sensitivity. No sensitivity without semiotic turn (Fabbri dixit.)
Connect is to communicate. As communication protocols never mutate and mutate.
Again, diversity is also articulated in the imagination of the web we are not just some of the information available about us, but in the ways in which it is divided. What time (the time is always time in your life) you reverse your blog, your Twitter, your Fotolog, videos which go up to Vimeo or Youtube modified modes access to them what they're for the other crystallizes . We read and know others from different internet platforms.

We are developing sensitivity to other social interaction. Not necessarily better. More communication ( Perniola Mario once again) does not mean more knowledge. No less. The moment we live amphibian is defined as a period of adjustment and maladjustment uninterrupted. The relationship between the virtual and physical does not cease to find different cultural settings. Semiotic ghosts (anexacta interconnection) are another of the many aspects of the era trash that shapes our feelings. Neither more nor less: a ghost -invariably semiotic technology, industry-is part of an operative trash (spaces interference, according to Serres ).
I like your ghost. Much
. Another aura to your fashion.

Postscript: the pictures in this posting is an anthology of those obtained with the Google Images from the words " semiotic ghost." Addenda

September 15: few days ago, I received an email with the following link (click here ). This is a personal information site, WebMii . Never again finished a phantasmagoria example semiotics.

For example, do not use Facebook , I never had an account on that platform. How can I have a picture of Facebook , then? Facebook is the of Villa Ocampo , which passed the Amphibian Days , exactly two years ago. Among the images is a photograph of Yamandú Rodriguez, one of his famous portraits erotic. Galaxy constructed visual sense web. My example closed.