art | embodiment | cognition | networks | post-humanism | crypto
One day, (a year ago) I searched my name on google. What did I find? Just a few articles and websites in which I appeared. Nothing too special but certainly I myself came up. Today, in 2011 I search my name and I can not find my self.
Who do I find?
Well, about five long years ago when I had a face book I was very much into photography and had quite a collection self portraits which caught the attention of another Jessica Cornish. She seemed to really like my work and low and behold, after visiting Jessicas facebook I saw that she too was quite the model/photographer and seemed to be doing a lot of what I was experimenting with.
So back to the question; Who do I find?
I find the same Jessica Cornish I met years ago only now she is a hot sensation in London, the star of her hit TV show which involves completing a variety of dares in social settings. People seem to love her!
I tried to escape this other Jessica on google and atleast find another Jessica, even if not myself but alas, I searched till the ends of google and could find this one Jessica.
The first few hundred websites that google displays are the ones which are the most viewed/relevent. Hence, the first page of search results of google might be what you call la crème de la crème. And often time, if the mass is not doing too much deep searching they do not venture far from the first set of results. But what if la creme de la creme is really la bullshit de la bullshit. it matters not. What matters is what is most viewed/relevent.
An article about rhizomatic learning discusses knowledge and what that means in todays technolically centered world.
"A clear definition of the word "knowledge" is difficult yet key to any search for shared understanding. Indeed, as Hinchley (1998) notes, "Like other cultural assumptions, the definition of ‘knowledge’ is rarely explicitly discussed because it has been so long a part of the culture that it seems a self-evident truth to many, simply another part of the way things are" (36). However, the concept of knowledge is fluid and subject to cultural and historical forces (Exhibit 1); as Horton and Freire (1990) argue, "If the act of knowing has historicity, then today’s knowledge about something is not necessarily the same tomorrow. Knowledge is changed to the extent that reality also moves and changes. . . . It’s not something stabilized, immobilized" (101). The word itself is thought to have multiple origins, drawing from forms of "to know," "to recognize," and the Old Icelandic knà, meaning "I can." The combination of these origins suggests a relationship of knowledge, power, and agency that is grounded in both the social and the political spheres. Knowledge represents “positions from which people make sense of their worlds and their place in them, and from which they construct their concepts of agency, the possible, and their own capacities to do” (Stewart 2002, 20)."