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Despite the creative economy relying on digital technology and the digital economy needing creative input, policy and research alike tend to miss or underestimate interdependencies between these two economies. This article argues for the importance of acknowledging interdependencies and overlaps between the cultural and creative economy and the digital economy – while likewise refraining from implicitly conflating the two. Starting from a comparative literature review that identifies key features of creative economy and digital economy literature and the few detailed works on overlaps, it elaborates on this argument by examining two case studies. In discussing and comparing digital games and do-it-yourself electronics e-commerce, this article illustrates overlaps of practices relevant to both, digital and creative economy, and elaborates on why it matters to acknowledge interdependencies rather than merging the two.

Western-derived maker movements and their associated fab labs and hackerspaces are being lauded by some as a global industrial revolution, responsible for groundbreaking digital “entanglements” that transform identities, practices and cultures at an unprecedented rate (Anderson 2014; Hills 2016). Assertions proliferate regarding the societal and entrepreneurial benefits of these “new” innovations, with positive impacts ascribed to everything, from poverty to connectivity. However, contradictory evidence has started to emerge, suggesting that a heterogeneous set of global cultural practices have been homogenized. This paper employs a materialist genealogical framework to deconstruct three dominant narratives about information technologies, which we call “technomyths” in the tradition of McGregor et al. After outlining the maker movement, its assumptions are examined through three lesser-cited examples: One Laptop per Child in Peru, jugaad in India and shanzhai copyleft in China. We then explore two preceding technomyths: Open Source and Web 2.0. In conclusion, we identify three key aspects as constitutive to all three technomyths: technological determinism of information technologies, neoliberal capitalism and its “ideal future” subjectivities and the absence and/or invisibility of the non-Western.

Ethical consumption, as a realm of production and exchange, a framework for purchasing decisions and as political activism, is now well established in a range of nations. As a politics, it points to an interconnected but divergent set of concerns centred on issues of environmental sustainability, local and global economic and social justice, and community and individual wellbeing. While the subject of sustained critique, not least because of its apparent privileging of the ‘consumer’ as the locus of change, ethical consumption has garnered increasing attention. This is most recently evident in the development and widening use of ‘ethical consumption apps’ for mobile devices. These apps allow the user to both access ethical information on products and, potentially, to connect with a broader politics of consumption. However, in entering the digital realm, ethical consumption also becomes embroiled in the complexities of digital technocultures and their ability to allow users of apps to be connected to each other, potentially building communities of interest and/or activism. This article explores this emerging intersection of the ethical and the digital. It examines whether such digital affordances affect the way ethical consumption itself may be conceived and pursued. Does the ethical consumption app work to collectivise or individualise, help to focus or fragment, speak of timidity, or potential in relation to an oppositional politics of consumption? In confronting these issues, this article suggests that contemporary ethical consumption apps – while full of political potential – remain problematic in that the turn to the digital has tended, so far, to accentuate the already individualising tendencies within a politics of ethical consumption. This speaks also, however, to a similar problematic in the politics of digital technocultures; the use of the digital does not automatically enable – merely through greater connectivity and information availability – forms of radical politics.

This article begins by exploring the media visibility of anonymity online, in particular in relation to trolls and online bullying. It then explores anonymity in the case of Chelsea Manning who leaked US military secrets but only lost anonymity sometime after her leak was made public. This discussion explores issues of responsibility and the reasons for being anonymous. The article then briefly discusses anonymity based on the discussion of the Manning case in relation to the Snowden case, where Snowden refused anonymity, and the Pentagon Papers. The article concludes by pointing out that issues of responsibility in relation to anonymity remain similar whether digital or not, but that anonymity now exists in a context in which there is greater ability to share information between many more people, faster and with radically lowered costs of publishing than before.

Hacking is now a widely discussed and known phenomenon, but remains difficult to define and empirically identify because it has come to refer to many different, sometimes incompatible, material practices. This article proposes genealogy as a framework for understanding hacking by briefly revisiting Foucault’s concept of genealogy and interpreting its perspectival stance through the feminist materialist concept of the situated observer. Using genealogy as a theoretical frame, a history of hacking will be proposed in four phases. The first phase is the ‘prehistory’ of hacking in which four core practices were developed. The second phase is the ‘golden age of cracking’ in which hacking becomes a self-conscious identity and community and is for many identified with breaking into computers, even while non-cracking practices such as free software mature. The third phase sees hacking divide into a number of new practices even while old practices continue, including the rise of serious cybercrime, hacktivism, the division of Open Source and Free Software and hacking as an ethic of business and work. The final phase sees broad consciousness of state-sponsored hacking, the re-rise of hardware hacking in maker labs and hack spaces and the diffusion of hacking into a broad ‘clever’ practice. In conclusion, it will be argued that hacking consists across all the practices surveyed of an interrogation of the rationality of information technocultures enacted by each hacker practice situating itself within a particular technoculture and then using that technoculture to change itself, both in changing potential actions that can be taken and changing the nature of the technoculture itself.

This collection of work on 'being in the zone' (bitz) highlights the social and cultural dimensions of a phenomenon, which has hitherto been largely the focus of psychological, individualised explanations, by bringing together case studies from music, cultural work and sport.We draw upon Mihaly Csikszentmihalyi's ideas about flow to develop different psychosocial, cultural and sociological approaches to bitz ranging from sporting performances which assume qualities of timelessness and harmonies between actors and context, work experiences when everything comes together to the synergies between language and music in the performance of jazz and the intensities of viola playing. The volume provides innovative theoretical frameworks for making sense of collective experiences, whether as practitioners or spectators and the possibilities and democratic promise of social and cultural understandings of the zone.

Culture Digitally is a collective of scholars, gathered by Tarleton Gillespie (Cornell University) and Hector Postigo (Temple University). With the generous funding of the National Science Foundation, the group supports scholarly inquiry into new media and cultural production through numerous projects, collaborations, a scholarly blog, and annual workshops. For more information on projects and researchers affiliated with Culture Digitally, visit culturedigitally.org or follow @CultureDig).

This article examines Donna Haraway's concept of companion species by asking the question: Are technologies a species or not? This question is analysed through a comparison between the companion species of Haraway's in her agility dog and the technology of the surfboard and its rider. It is argued that the concept of companion species has difficulty distinguishing between technologies or machines as companion species and the bodies of sporting dogs or pets and that this poses questions about the meaning of “living” in machines and animals. This is examined through qualitative research into the technologies and practices associated with learning to surf. It is suggested that Haraway's use of the concept of “becoming-with” in relation to her conception of companion species leads to an empiricism in which relations and connections can be endlessly pursued and that this leads to a politics which is primarily capable of criticizing the naturalization of social relations. I present an analysis of animate versus inanimate based on Haraway's concept of companion species to explore one way in which it seems that it is possible to provide a concept that values different sets of entanglements across different instances of becoming-with.

This roundtable discussion presents a dialogue between digital culture scholars on the seemingly increased presence of hating and hate speech online. Revolving primarily around the recent #GamerGate campaign of intensely misogynistic discourse aimed at women in video games, the discussion suggests that the current moment for hate online needs to be situated historically. From the perspective of intersecting cultural histories of hate speech, discrimination, and networked communication, we interrogate the ontological specificity of online hating before going on to explore potential responses to the harmful consequences of hateful speech. Finally, a research agenda for furthering the historical understandings of contemporary online hating is suggested in order to address the urgent need for scholarly interventions into the exclusionary cultures of networked media.

Pokémon is a phenomenon that has enticed children throughout the world. The essential components of the Pokémon universe are introduced first by outlining the logics of life in Pokémon and then by presenting the main components through which these logics are realized: videogames, cartoons, cards, movies and merchandising. These five components and associated logics are then outlined as a form of branded hyperdifferentiating capitalism. In Pokémon, everything that seems single in fact multiplies, producing innumerable opportunities to define commodities that are yet held together by the Pokémon 'brand'. This aspect of Pokémon is carried mainly by the videogames and cards. A second axis of Pokémon is then explored in the potential it offers for children to explore their emotional development both in and out of family life. Here, numerous resources are found through which the inner subconscious development of children can be explored using Pokémon characters and stories as metaphors. This aspect of Pokédmon is carried mainly by cartoons and movies. In conclusion, it is noted that although Pokémon offers resources-that may participate in the emotional development of children, these resources are also intimately tied into commodification.

Hackers have been present in computer networks from the moment networks began to exist. Beginning as a term to describe those who wanted to find novel uses for computers and other technologies, by the early 1990s ‘hacker’ had come to refer in popular use to those who break into computers over networks. Until the mid-1990s, despite a 20-year history of hacking, there was little evidence of sustained political engagement by hackers. Rather, hackers were overwhelmingly focused on the manipulation and analysis of computers and networks. However, with the 1994 publication of the Critical Arts Ensemble’s manifesto The Electronic Disturbance and the emergence of pro-Zapatista mass denial-of-service attacks in 1998, a politically motivated hacking movement has emerged. It has been christened ‘hacktivism’. In 2001, this movement has become the focus of mass-media attention and moral panic, often desperately ill-informed. This article will briefly introduce and outline hacktivism’s main components, in keeping with the spatial understanding of the Internet as cyberspace, what follows is a mapping of hacktivism.

A significant number of theories concerning the nature of cyberspace or virtuality are being constructed with little regard for the empirical realities of online life. This article sets out certain simple empirical factors related to the nature first of politics in cyberspace and second culture in cyberspace. These questions are posed as ‘what is the politics of cyberculture?’ and ‘what is the culture of cyberpolitics?’. The politics of cyberculture revolves around issues of grossly uneven regional distribution of the Internet and a bias toward anglo-american language and culture that is based on the competitive individual. The culture of cyberpolitics revolves around informational forms of libertarian and anarchist ideologies that posit cyberspace as the realm of individual freedom. These cultures and politics can be related to each other as the structure and action of cyberspace. The assumption that cyberspace is constituted by individuals is revealed as an assumption of both, and connection between, cyberpolitics and cybercultures.

The excessive media attention in and economic hopes placed on the Internet mean that measures of its size and distribution have been undertaken more often with an eye to business plans than to methodological rigour.This paper examines one disinterested source of Internet statistics, the Internet Domain Survey, to provide accurate measures of Internet size and distribution. Methodological issues in utilizing this survey are discussed to ensure the significance of findings is understood and to identify key methodological problems in a new field of research. Two particular problems are identified; the need to define user per computer host ratios and to identify the national origin of computers with international domain names. Statistics are presented from the five Internet Domain Surveys from January 1998 to January 2000 in the following categories: overall size, regional distribution, human development and economic distribution, linguistic distribution and user numbers. The conclusion is reached that even as the Internet is growing in all regions world-wide it remains concentrated in the highly developed nations. Some consideration of the implications of this for wider debates around the Internet is given.

Katie Salen (ed.), The Ecology of Games: Connecting Youth, Games and Learning (Cambridge, MA: MIT Press, 2008), ISBN: 978-0-69364-6, 278 pp., £10.95 (pbk) £20.95 (hbk). The study of computer games ...

Illicit computer intruders, or hackers, are often thought of as pathological individuals rather than as members of a community. However, hackers exist within social groups that provide expertise, support, training, journals and conferences. This article outlines this community to establish the nature of hacking within ‘information societies’. To delineate a ‘sociology of hackers’, an introduction is provided to the nature of computer-mediated communication and the act of computer intrusion, the hack. Following this the hacking community is explored in three sections. First, a profile of the number of hackers and hacks is provided by exploring available demographics. Second, an outline of its culture is provided through a discussion of six different aspects of the hacking community. The six aspects are technology, secrecy, anonymity, membership fluidity, male dominance and motivations. Third, an exploration of the community's construction of a boundary, albeit fluid, between itself and its other, the computer security industry, is provided. This boundary is constructed through metaphors whose central role is to establish the ethical nature of hacking. Finally, a conclusion that rejects any pathologisation of hackers is offered.

SummaryGenetic linkage, genome mismatch scanning, and analysis of patients with alterations of chromosome 6 have indicated that a major locus for development of the anterior segment of the eye, IRID1, is located at 6p25. Abnormalities of this locus lead to glaucoma. FKHL7 (also called “FREAC3”), a member of the forkhead/winged-helix transcription-factor family, has also been mapped to 6p25. DNA sequencing of FKHL7 in five IRID1 families and 16 sporadic patients with anterior-segment defects revealed three mutations: a 10-bp deletion predicted to cause a frameshift and premature protein truncation prior to the FKHL7 forkhead DNA-binding domain, as well as two missense mutations of conserved amino acids within the FKHL7 forkhead domain. Mf1, the murine homologue of FKHL7, is expressed in the developing brain, skeletal system, and eye, consistent with FKHL7 having a role in ocular development. However, mutational screening and genetic-linkage analyses excluded FKHL7 from underlying the anterior-segment disorders in two IRID1 families with linkage to 6p25. Our findings demonstrate that, although mutations of FKHL7 result in anterior-segment defects and glaucoma in some patients, it is probable that at least one more locus involved in the regulation of eye development is also located at 6p25.

Summary Familial glaucoma iridogoniodysplasia (FGI) is a form of open-angle glaucoma in which developmental anomalies of the iris and irido-corneal angle are associated with a juvenile-onset glaucoma transmitted as an autosomal dominant trait. A single large family with this disorder was examined for genetic linkage to microsatellite markers. A peak LOD score of 11.63 at a recombination fraction of 0 was obtained with marker D6S967 mapping to chromosome 6p25. Haplotype analysis places the disease gene in a 6.4-cM interval between the markers D6S1713 and D6S1600 .Two novel clinical appearances extend the phenotypic range and provide evidence of variable expressivity. The chromosome 6p25 region is now implicated in FGI, primary congenital glaucoma, and iridogoniodysgenesis anomaly. This may indicate the presence of a common causative gene or, alternatively, a cluster of genes involved in eye development/ function.

Modernity and postmodernity have formed an important framework for debate in sociological theory. The often confrontational nature of the debate has obscured key conclusions but these can be outlined by considering an argument often used by modernists against postmodernists, called the self-refuting paradox. This argument takes the form ‘the claim that there is no such thing as the Rational is itself a rational claim and so refutes itself’. First, the notions of self-refutation and self-reference are separated. It is then noted that the result of the self-refuting paradox is neither the loss of modernity's key categories, as claimed by postmodernists, or the failure of the postmodern project, as claimed by modernists. Instead, both sides are shown to succeed and fail; forms of legitimation that previously underlay modernity's thought fail and the strong forms of postmodern claims, such as there are no universals, also fail. The result of this analysis is that attention should be paid to the nature of universals, truths and norms, rather than disputing their existence. These arguments are pursued first at a general level and then in relation to the three key concepts of difference, truth and universality.

A coherent intellectual structure for social movement studies has recently been emerging over a range of theoretical and empirical studies. This structure counterposes ‘within social movements’ a diverse range of collective actions against the unity imposed by a collective identity. However, theorisations of this collective identity have so far failed to address the contradiction between structure and agency. A definition of collective identity for social movements that is not caught in the structure/agency divide is proposed by defining the appropriate level of abstraction for such a definition, defining why movements are unified and then how.

The systematic philosophical foundation for Jean-François Lyotard's postmodern and post-Marxist politics is described. The central principle of the right to create different "phrases" is uncovered and examined. The political consequences of this philosophical system are explored, leading to the conclusion that Lyotard's commitment to difference leads to political indifference. The philosophical roots of this indifference are detailed in Lyotard's Cartesian starting point and his analysis of Holocaust revisionism. This analysis reveals an idealist basis to Lyotard's philosophy of difference. Lyotard's concept of difference is compared to that of Ernesto Laclau and Chantal Mouffe.

Small eye (Sey) in mouse is a semidominant mutation which in the homozygous condition results in the complete lack of eyes and nasal primordia. On the basis of comparative mapping studies and on phenotypic similarities, Sey has been suggested to be homologous to congenital aniridia (lack of iris) in human. A candidate gene for the aniridia (AN) locus at 11p13 has been isolated by positional cloning and its sequence and that of the mouse homologue has been established (C.T., manuscript in preparation). This gene belongs to the paired-like class of developmental genes first described in Drosophila which contain two highly conserved motifs, the paired box and the homeobox. In vertebrates, genes which encode the single paired domain as well as those which express both motifs have been described as the Pax multigene family. A Pax gene recently described as Pax-6 is identical to the mouse homologue of the candidate aniridia gene. Here we report the analysis of three independent Sey alleles and show that indeed this gene is mutated and that the mutations would predictably interrupt gene function.

Based on the map location of the aniridia (AN) locus in human chromosomal band 11p13, we have cloned a candidate AN cDNA (D11S812E) that is completely or partially deleted in two patients with AN. The less than 70 kb smallest region of overlap between the two deletions encompasses the 3' coding region of the cDNA. This cDNA, which spans over 50 kb of genomic DNA, detects a 2.7 kb message specifically within all tissues affected in AN. The predicted polypeptide product possesses a paired domain, a homeodomain, and a serine/threonine-rich carboxy-terminal domain, structural motifs characteristic of certain transcription factors. The concordance between expression and pathology, map location, structure, and predicted function argues that the cDNA corresponds to the AN gene.

Radical democracy is manifest in both political actions and political infrastructures. This chapter will take up such actions and infrastructures related to the Internet by focusing on hacktivism, a movement devoted to online direct action. Examining hacktivism will allow political practices specific to the Internet to be the basis of analysis. Forms of communication facilitated by the Internet that support direct actions are, though important in their own right, not the focus of this chapter (Pickerill, 2001). The centre of discussion when analysing hacktivism is the meaning online direct action has for both popular politics in virtual spaces and for the nature of the Internet’s infrastructure, both of which affect radical democracy.