BBS, The Nostalgic Introduction (prelude)

Kerim at Keywords had asked me a lot of serious, not easy to answered questions. These questions are like “any library bibliography online service provide BibTex format for Chinese books" and others. Usaually, I start to smile bitterly and start to busily look for answers. Just like my other cool friends (they are asking questions about digital archives, cough…), those questions are serious and also interesting for folk people(鄉民) like me to play with. The process to answer those questions are difference creative challenges for me. I try to deliver “sweet" answer instead of “sorry, we Taiwanese people don’t care about interoperability issue". So his (and other interesting friends’) questions, and my folk problem-solving practices, make it cool.

Another question he thrown out one month ago when he mentioned about his students in east coast Taiwan is about BBS. “Why are these students crazy about such an expired technology?" he tried to climb out of tons of question marks weaved by dark theme screen, workstation towered, silly ASCII semi-animation BBS dungeon. I must admit he is absolutely right. BBS is old, ancient religious relics. It marked the era of UNIX, embodied the whole in similar form, little dark black community gazing at the same imaginary interface. Everybody (if there are really “bodies") tied to a central limited server, and meet one another in listing with descriptions of “ugly dragon" sort of label in mind. That’s our BBS.

But neither Kerim nor I could imagine the BBS technology today. Just like IRC is living well, BBS survive the WWW attack and gain more power, energy and features in the era of Web 2.0. It became the modern shrine of coolness, smart slangs emerge just as volcano explode (under the sea of web development) that no one knows but BBS users. Users, yes, I did say the word, average 20 thousands of people online today, in the same dungeon.(請參考維基百科批踢踢條目的說明) Connecting all college students of Taiwan, and their own connected culture. They are borged, and when your are giggling reading the “Hate" board(恨版 | 黑特版) entries and people’s moderation comments (推 | 噓), you are borged too.

It is Dragon Boat Festival today. While commenting 2260, our international figure of Taiwanese first family, is becoming the Taiwanese national movement, maybe we will start to get close to understand such a collective, powerless / powerful phenomena of 2006 Taiwan. BBS strikes back, mourning our lost in a poetic, nostogic way.

廣告

[震怒] 服務升級公告

有鑑於近來世人多論 Web 2.0,並且皆欲更新自身之種種服務,或超美扁歐、或閃亞嗆非成就世界等級之功名,本站站長震怒之餘,除感待奮力振作,特與站元老顧問 pc 密談之後,將本站之網路服務升級至 Web 10.5,與美商水果電腦之作業系統 OSX 豺狼虎豹同步。特此公告。

the ungrateful, ignorant man 那個不懂得感恩的粗魯傢伙

In “Long Walk To Freedom“, a 16-year-old young Xhosa boy who had just finished the important rite of passage of circumcision, listen to a talk from an old man who he thought him ignorant and ungrateful, didn’t appreciate the civilization and progress that white man had brought into his tribe and his society.

The description starts at the boy’s proud feeling of the day he turned into manhood:

“At the end of our seclusion, the lodges and all their contents were burned, destroying our last links to childhood, and a great ceremony was held to welcome us as men to society. Our families, friends and local chiefs gathered for speeches, songs and gift-giving. I was given two heifers and four sheep, and felt far richer than I ever had before. I, who had never owned anything, suddenly possessed property. It was a heady feeling even though my gifts were paltry next to those of Justice, who inherited an entire herd. I was not jealous of Justice’s gifts. He was the son of a king; I was merely destined to be a counsellor to a king. I felt strong and proud that day. I remember walking differently on that day, straighter, taller, firmer. I was hopeful, and thinking that I might some day have wealth, property and status.

The main speaker of the day was Chief Meligqili, the son of Dalindyebo, and after listening to him, my gaily coloured dreams suddenly darkened. He began conventionally, remarking how fine it was that we were continuing a tradition that had been going on for as long as anyone could remember. Then he turned to us and his tone suddenly changed. ‘There sit our sons,’ he siad, ‘young, healthy and handsome, the flower of the Xhosa tribe, the pride of our nation. We have just circumcised them in a ritual that promise them manhood, but I am here to tell you that it is an empty, illusory promise, a promise that can never be fulfilled. For we Xhosas, and all black South Africans, are a conquered people. We are slaves in our own country. We are tenants on our own soil. We have no strength, no power, no control over our own destiny in the land of our birth. They will go to cities where they will live in shacks and drink cheap alcohol, all because we have no land to give them where they could prosper and multiply. They will cough their lungs our deep in the bowels of the white man’s mines. destroying their health, never seeing the sun, so that the white man can live a life of unequalled prosperity. Among these young men are chiefs who will never rule because we have no power to govern ourselves; soldiers who will never fight for we have no weapons to fight with; scholars who will never teach because we have no place for them to study. The abilitie, the intelligence, the promise of these young men will be squandered in their attempt to eke out a living doing the simplest, most mindless chores for the white man. These gifts today are naught, for we cannot give them the greatest gift of all, which is freedom and independence. I well know that Qamata [God] is all-seeing and never sleeps, but I have a suspicion that Qamata may in fact be dozing. If this is the case, the sooner I die the better, because then I can meet him and shake him awake and tell him that the children of Ngubengcuka, the flower of the Xhosa nation, are dying.

The audience had become more and more quiet as Chief Meligqili spoke and, I think, more and more angry. No one wanted to hear the words that he spoke that day. I know that I myself did not want to hear them. I was cross rather than aroused by the chief’s remarks, dismissing his words as as the abusive comments of an ignorant man who was unable to appreciate the value of the education and benefits that the white man had brought to our country. At the time, I looked on the white man not as an oppresor but as a benefactor, and I thought the chief was enormously ungrateful. This upstart chief was ruining my day, spoiling the proud feeling with wrong-headed remarks.

But without exactly understanding why, his words soon began to work on me. He had sown a seed, and though I let that seed lie dormant for a long season, it eventually began to grow. Later I realized that the ignorant man that day was not the chief but myself.

I only quoted these paragraphs to tell the story of change in this boy’s mind. I believe this paragraph should be put into young boys reader when they want to know what is grownup. In some paragraphs before these, Rolihlahla, the Xhosa boy, is experiencing fear, bravery and suffering in silence. Crying out ‘Ndiyindoda!" (‘I am a man!’) in crowd after the magician circumcised every boy, the young tribal to-be-counsellor is not easy to feel proud, manhood, and — culture. But the darken tone of the honorable guest speaker took away the glory glamour “in the same day". After the physical wound, the chief cut these beautiful boys’ mind and left them a deep, colonial psychological wound.

“He had sown a seed," the boy said. In these paragraphs it shows a double awareness toward the ritual itself and the predicament of his people, and let him measure the length and distance toward the most important gifts of all: “freedom and independence". I am serious to write it down here, for the minorities in Taiwan and Taiwanese people in the world, cause we haven’t yet heard the truth from our Chiefs’ mouth about our own empty, illusory promises. And there’s no one had such seed in our garden, our own multiple colonized whatever colored garden. We must do it ourselves. For our own ritual and awakening, our own circumcision and darken talk, our double wounds and the honorable Chief.

And this boy’s name is, Nelson Mandela. The Nobel Peace Prize 1993 winner and the ex-presidence of South Africa.

檔案熱 / 台灣熱

台灣原住民地區流行之熱病,我軍所稱「台灣熱」是間歇弛張熱,雖有後遺症者不很多,但是大部份轉為弛張熱,醫官們想盡辦法防止流行,可是由於病因不明遂無力控制。—《明治七年牡丹社事件醫誌》,落合泰藏著,下條久馬一註,賴麟徵譯。(《台灣史料研究第6號,1995年8月,116頁。)

檔案的紛擾在於一種檔案熱(mal d’archive)。我們苦於檔案的不足(en mal d’archive);苦於檔案的不足不是意味罹患了某種疾病,紛擾,或者是《疾病》這個名詞所能夠指稱的。一種激情中焚。那是沒有歇止,毫無中斷地,追尋檔案於其遁走之處。追求它,即使已經過多,在其內總有某種事物讓它混亂、安那琪化(S’anarchive)。— Mal d’archive, Jacques Derrida(Editions Galilee, 1995, p. 142)。

〈台灣熱〉,清華大學副教授陳傳興。《清水六然居— 楊肇嘉留真集》,財團法人吳三連台灣史料基金會出版,第 31 頁。

Wiki、社會軟體與知識管理

投影片中政治資訊透過地理向度分享今天早上去研考會演講,講題是「wiki,社會性網路軟體與知識管理」(pdf 檔案格式,1.5MB)。阿鈍先生在創意編組規劃研考會的專題演講,先前已經邀請了華文部落格大賞格主銘傳大學公共事務管理系陳朝建助理教授(因故演講延期)與崔媽媽基金會黃小黛執行主任秘書,以及台灣經濟研究院國際事務處劉玉皙研究員,分別介紹「運用部落格參與公共事務」、「blog與公共參與——新工具與新想像」等方向的議題。我因為先前幾位講者已經很務實與深入地介紹了部落格的各個面向,遂在與規劃者阿鈍先生討論中,認領了 wiki 的介紹、延伸綜論社會性網路軟體(social software,也可譯為社會性軟體、社會軟體)與知識管理對話的方向。

台灣對 wiki 的好奇與探索,從 google trends 的紀錄看來大約是從 2004年第三季開始。國內對 wiki 的介紹性資訊有不少(中興大學資訊科學系朱延平教授介紹檔案Mark Wu宜蘭縣教育研習中心課程等的介紹),應該可以解答一般朋友對於 wiki 的困惑;但是沒有找到所想要強調的方向,所以我還是努力地準備了自己的版本。

這個演講主題,跟準備的過程一樣相當具有挑戰性。我覺得 wiki 在台灣還沒有經過充分的討論,還不像 blog 一樣紅遍街頭巷尾;所以我希望接著前面講者關於部落格與新媒體工具的討論,先簡介 wiki,然後擴大視野,思索社會軟體(包含 wiki 與 blog 在內的重要概念)的類型與定義。最後討論由社會軟體所具體展現的參與式知識管理及其資訊分享的應用。但是什麼是深入的討論檢視 wiki?社會軟體能否讓人們切身感受其重要性?聽眾們能夠分享我對於這種另類的知識管理的觀點嗎?我不知道。我所閱讀的參考資料(CiteULike.org/user/ilya 中的 wiki 分類)中,由 Gabriela Avram 博士所撰寫的「知識管理與社會軟體的十字路口」(At the Crossroads of Knowledge Management and Social Software)提供了我很多很棒、很深刻的啟發。我將這些社會軟體與知識管理相結合的體會,重新思考之後,整理在投影片上。在撰寫這些投影片時,我希望我能夠替與會的聽眾「說出」參與社會軟體(不只是 blog 或 wiki…)於其中的意義。我也參考了 Jimmy 關於 Wikipedia 的投影片以便把 Wikipediai 的故事講解的更為順暢。

在一個小時的演講中,總共 46 張投影片,我只來得及講完 29 張(這樣好像有點遜喲)。我用 Platial.com 分享地理資訊與地點情報的介紹影片作結尾(可惜簡報室機器上的 Firefox 沒有安裝 flash 播放軟體)。問題與討論時,與會聽眾也很熱烈地提出問題。研考會的與會朋友們問到 wikipedia 如何做到品質控管?是否有人研究過這個問題?(簡要地說,我舉了 Nature 比較大英百科全書與 wikipedia 的例子)授權問題如何解決?阿鈍詢問 Jimmy Wales 來訪的心得,與中研院機構是否有採用 blog 與 wiki?(這時候就讓我們想起遠在日本的 Jerry 與愛擲骰子的呂學一教授了)。研考會宋餘俠主任秘書在結束後很親切地告訴我 dodgeball.com 躲避球接球與閃球的譬喻。

我對於研考會從自身的同仁開始,關心 blog 與 wiki 等新概念架構與技術運用在研考與例行業務上,我覺得蠻驚訝與佩服。這些摸索是一個開始,並且會內的同事也藉由舉辦演講活動的過程,啟動了最困難的「改變」的過程。研考會可能是第一個舉辦 wiki 演講的政府機關,而如何在相關業務與溝通事務上將社會軟體的優點長處發揮出來,我很期待能夠聽到阿鈍思考與重新整理出發的故事….

[Updated] J 認為,我們應該要有一個圖表來說明為甚麼要分享。

「開放給全球使用的世界數位圖書館」

5/23(週二) 2:10pm 在中研院物理所一樓演講廳所舉辦的的通俗演講系列,由物理所所長吳茂昆院士主持,波士頓 Simons College 圖書館與資訊科學所 Prof. Ching-Chih Chen 陳劉欽智教授 主講:Using Web as a Platform in Developing Seamlessly Integrated World Digital Library for Global Use: The Case of Global Memory Net。摘要如下:

With the exciting convergence of content, technology, and global collaboration in this digital era, there are unprecedented potentials as well as challenges for developing digital libraries of all kinds. This talk will discuss how a world digital library and gateway, Global Memory Net (supported by the National Science Foundation’s International Digital Library Program) has managed to use the Web as a platform to develop its application using the in-house developed i-M-C-S system (Integrated Multimedia Content Retrieval System) to integrate seamlessly all types of multimedia resources. In describing the potentials of this digital age, the speaker will elaborate on the concept of a global digital library which she advocated as early as in 1993, and will address the multiple challenges of such a world digital library, such as retrieval, multi-format and multi-type contents development, multilingual, service provision and not publishing, etc… Although the current focus of Global Memory Net is culture, history and heritage, but its system is subject insensitive, and can be used instantly to develop applications in any other fields. Collaboration with subject specialists is one the keys to the success of such type of development.

Ching-Chih Chen 教授也有在 MCN 2005 第二天的議程中主持討論,議程名稱為 Content-Based and Object-Specific Image Retrieval Techniques for Museum Images,與會她的合作夥伴包括 James Z. Wang, Penn State University 與 Jian-bo Shi, University of Pennsylvania。議程的介紹如下(可惜沒有投影片與視訊紀錄)。

“This panel will specifically present two cutting-edge image retrieval techniques – content-based image retrieval (CBIR) and object-specific image retrieval techniques developed by two computer science experts. However, before discussing the specific application of these techniques to the Global Memory Net, a gateway to global culture and heritage with mostly museum artifacts, a quick introduction of the latest integrated development of the GMNet will be presented. Although the core image collection of GMNet is the First Emperor of China’s terracotta warriors and horses, other collections include Florence artifacts, Sanxingdui Museum with artifacts dating back to 4800 years ago, Library of Congress Asian Division’s unique Naxi manuscript collection and ancient Chinese and Japanese maps, over 2300 world digital collections, Osijek Museum of Croatia, and many others. Some of the work presented is the result of a joint NSF/International Digital Library Project in image management. Global Memory Net is also supported by an NSF/IDLP grant."

曙光的痕跡

在連續十幾個小時工作之後,總算有一些看到黎明的曙光的感覺。找到曙光,其實是找到方向銜接起碎裂的片段。停下來喘口氣時,回想這些過程是否有紀錄可以反思這一路的痕跡呢?也許我的 citeulike 資料可以說出故事、我的 mediawiki 的版本更替歷史,或者是白板上留下的紅紅藍藍的筆跡。

看到了曙光,接下來要起來作工了。

名實

「德國舞台藝術登峰造極的悲劇演員」約瑟夫.坎茲(Josef Kainz)在維也納柏格戲院經理請他扮演莎士比亞的《暴風雨》(The Tempest中的普羅斯比羅(Prospero)。經過一段時間的考慮後,他終於拒絕。他說:

「扮演普羅斯比羅這個角色的人,不僅要是一個偉大的演員,而且要是個偉大的人。但是,一個偉大的人,豈能只是一個演員….?」

我高中時所讀到的心理學書籍:《內在之聲》(The search within;: The inner experiences of a psychoanalyst; from the works of Theodor Reik ),作者是芮克(Theodor Reik),孟祥森譯。

在台中介紹數典計畫

昨天到台中參加了「台灣原住民數位典藏與網路百科推廣研習營」,跟花蓮營隊一樣地同樣在第一場介紹數位典藏國家型科技計畫。修改過的簡報檔案有16.4MB、97張投影片,加入了我在[更新] 「數位鹿場 1704」與「坎那沙塔奇抗爭史」(上)文章裡所撰寫的鹿場(deerfield, MA, USA)事件相關資料。

我加入這些資料,目的是為了要回答 why 的問題:「為甚麼要作數位典藏?」在我試著回答的過程中,鹿場事件是一個很重要的案例,吸引住我的目光。我相信這些脈絡與故事也將同樣地讓與會的學員找到方向與自己的答案。與花蓮營隊不同的是,我閱讀鹿場夜襲事件:1704年的許多故事(Raid on Deerfield: The Many Stories of 1704),繼續看到了更多的細節:例如鹿場英國聚落中英國人David Hoyt 的家族系譜、1703-1846年鹿場英國家族的墓誌銘紀實:鹿場的解體(Desolation of Deerfield, MA)、Freda Brackley 所撰寫的幕後紀實「活生生的歷史」(Bringing History To Life: The People in The Many Stories of 1704),看到了他們為了要豐富而忠實地呈現鹿場中的人們:五個族群、以及其他女性、非洲人的故事所作的努力。

在會中我碰到了台灣平埔族學會的潘先生,在感嘆平埔族資源不足、耆老逐漸凋零,平埔族又是沒有獲得證明與承認情況下,大部份重要的檔案與文獻還在自力救濟、搶救這些內容人們的手中。沒有數位化,內容分散而缺乏共通性。訊息的傳播也過於困難重重。也許,對於最弱勢的人們來說,部落格可以是一個成本很低廉的快速訊息交流工具;訊息的充分流通可以讓各地分散的參與者有機會合作、競爭與演化。過程中計畫主持人的全程參與,對於這些問題背後的在地與中央各自政治複雜度作謹慎的處理,是這樣的活動成敗的最重要關鍵。切記!

另外,L 告訴我他們「玩詩合作社」過去的演出活動、針對19歲以下年輕人的新詩比賽、以及他獲得了年度優秀青年詩人的榮譽,令人耳目一新,也替他感到高興 🙂