Skip to main content

My quick thoughts, back stage, and rants as I try to Teach kids about the Web while learning how to help others build a better Web.

IndieWebRing

Come Journey Through the IndieWeb Sites

← 🕸💍 →

Greg McVerry

The Capitol Riots and Martin Luther King's Question of "Where Do We Go from Here?"

I have seen many people ask today, "What would Dr. Martin Luther King Jr say about the seditious attacks we witnessed on the Nation's Capitol?" Dr.

8 min read

I have seen many people ask today, "What would Dr. Martin Luther King Jr say about the seditious attacks we witnessed on the Nation's Capitol?"

Dr. King would begin with prayer and end with a call to action. In fact he already did, for in his speech in 1967 at the 11th Annual Southern Christian Leadership Conference, Dr King already asked, "Where do we go from here?"

He would ask us the same question today.

Where Do we Go From Here?

While a man jailed 29 times for pacifist protest methods would never condone the violence he would still forgive the rioters while calling for justice for those who instigated, organized , and collaborated with the attack.

Dr King would recognize that while White mobs rioted at Our House to take away votes in predominately Black neighborhoods that, "With all the struggle and all the achievements, we must face the fact, however, that the Negro still lives in the basement of the Great Society"

White mobs ransacked the Nation's capitol while millions, fifty three years after King's speech still dwell in the basement. I hope Reverend Dr. could still ask, "Where do we go from here?" without a tear, but I would not begrudge the emotion of pain.

Let's be clear. was an effort to steal black votes. Get out a map. Circle where all the "Dominion" machines possess by Hugo Chavez's ghost lived. Black neighborhoods.

All the claims of dead voters, spiked vote counts, and wildly edited conspiracy videos of vount counting. Precincts in Black Neighborhoods.

Dr. King would see President Trump for what he is. Not a racist. Something worse. Someone who realized they could stoke white fear of "Immigrant" and "over run" suburbs due to fair housing laws, for personal gain.

Rev. Martin Luther King Jr. would still forgive Trump, but he would call on us all to keep marching for racial equality by focusing on economic justice. For as Dr. King noted, "And so we still have a long, long way to go before we reach the promised land of freedom."

What we witnessed reaffirms that we as a society must focus on economic injustice as our North Star. In 1967 Dr. King reminded the leaders of the civil rights movement that struggle continued:

We still need some Paul Revere of conscience to alert every hamlet and every village of America that revolution is still at hand. Yes, we need a chart; we need a compass; indeed, we need some North Star to guide us into a future shrouded with impenetrable uncertainties.

Fight With Love

Not a fight of violence but one of love. After summarizing the accomplishments of the movement Dr. Martin Luther King  described some cultural artifacts of racism: the number of negative connotations for black compared to white in the thesaurus, the difference in Colleges, and the differences in Elementary schools.

Dr King argued we fight this injustice by establishing the political and economic power of Black America. Dr King called for a "new Olympian" to seize political and economic power.

Dr King would applaud Kamala Harris and Senator Warnock. I wonder if Dr. King even thought possible a member of his congregation would sit as a Senator for the state of Georgia. A state that jailed Dr. King dozens of times fighting for voting rights.

The Reverend would also expect the reaction from White America to delegitimize the election and steal votes from black neighborhoods. He would expect a White President overwhelmingly supported by the White Deep South to call the Governor of Georgia and ask him to "find" over eleven thousand votes.

Number didn't matter as long as it is one more needed to re-elect Trump.

When Dr King would ask, "Where do we go from here?" in 2021. the message of economic justice and struggle from 1967 would remain.

Not through hate but through love. King noted that the Western philosophers, established a false dichotomy between Power and Love.

Now, we got to get this thing right. What is needed is a realization that power without love is reckless and abusive, and that love without power is sentimental and anemic. (Yes) Power at its best [applause], power at its best is love

Power at its best is love. This sums up the philosophy of Dr. Martin King Jr better than "I have a Dream. " In his address Dr. King went on to state Black America had the morality and no power to achieve their goals and White America had the power and no morality.

It had to begin with love, and with economic injustice

Economic Injustice

Every year we focus on a message of unity when children all over the country read "Letters from Birmingham" or watch a two minute clip of the, "I Have a Dream" speech.

Our Hallmark version iof King's message glosses over his opinions on economic inequity. When Dr King asked, "Where do we go from here?" in 1967 he called for basic income.

"We must create full employment, or we must create incomes. People must be made consumers by one method or the other"

Dr. Martin Luther King then went on to describe the economics of a basic income. He compares the cost of the Vietnam War and sending a man to the moon and calls for work not just to sustain a living but to sustain identity, community and life.

Dr. King called for a restructuring of American society.  while Make America Great Again represents, a hopefully dying call for White Fright and Supremacy, many of the rioters and terrorists who attacked the capitol can be reached with messages of economic injustice.

Abraham Lincoln won nomination not by supporting Black America but by winning enough White votes by proclaiming Slavery hurt economic opportunity for the White poor.

Just like the urban decay of the 70s and 80s fueled the crack/cocaine epidemic (when it was a war) the Opioid pandemic (now a mental health and economic opportunity issue) has devastated middle America.

The factories have shuttered. First the the textiles (having free Slave labor for raw materials makes pricing competitive at during the Industrial Revolution) closed then the post WWII factories cranking out goods into the 80s shuttered. The American manufacturing empire grew to dominace when all of Europe's production capability lay in bombed out ruins. While advanced manufacturing remains strong, middle class factory jobs building durable consumer goods can not compete with international labor markets.

Basic income may not be palatable to most Americans. They are too busy arguing over the size of the stimulus checks and the extra amount for monthly unemployment checks  to prop up the economy during COVID-19.

What Can We Do?

Yet we can fight for economic justice by investing in neglected communities through the support of minority owned businesses.

We can rethink HigherEd Education which rewards centuries of White Supremacy. All the research money flows to Research Universities to study how to fix people of color. Instead it should flow to the people of Color who make up community college.

We can rethink the Carnegie hour in general. Education focuses on College AND career readiness but we do not invest enough in work force development. Our nation will see a massive shortage in health care, advanced manufacturing, data science, cyber security and analytics.

Create training in communities of color and economically divested rural areas.

National Broadband. You can give out jobs with checks. The COVID-19 Pandemic laid bare the racism of broadband in our urban areas and isolation of America's rural country. Why not a Worker's Progress Administration, a Great Depression jobs program, for the digitla era?

We could roll out high speed Internet to everyone, train local people to help secure local networks, and make sure everyone has access to a digital economy.

Where Do We Go From Here?

The Reverend Dr. Main Luther King Jr asked that question 53 years ago. After the seditious terrorist attack on our Capitol every American should asked themselves the same question today.

Dr. King's answer would begin with love. We must seek power through love. Even your neighbors who do not see their disbelief in math as an attack on minority voters. Even the asshats who believe a secret cabal of pedophiles Satan Worshipers run DC. Especially the asshats.

When you love all of humanity you want everyone to thrive and as a Nation of love we would restructure our economy to ensure we provide pathways to economic justice. Only then can racial equality be achieved.

image credit: U.S. National Archives (542014).Civil Right March on Washington, D.C., August 28, 1963

Greg McVerry

Two wonderful study groups one on methods and posthumanism and other computational thinking. They kinda go together. How to I define CT? CT = thinking and you build it four ways: Make. Haqck. Play. Learn

Greg McVerry

expansion of methods
ethical dimensions
  unfolds
dynamics
more partnerships
conceptions of human
  reflected throughout
Building
deeper attention

Greg McVerry

In a way much of the driver of the scientific revolution during the "enlightenment", the reasons many methods got developed, was to prove "all men created equal" only applied to White Men...Content can never be neutral.

Greg McVerry

Greg McVerry

Greg McVerry

Organizing autoethnography on the Internet

Doing ethnographic research on the internet “transfers the ethnographic tradition of the researcher as an embodied research instrument to the social spaces of Internet” (Hine, 2008, p. 257, as cited in Airoldi, 2018)

The thick description of an autoethnography often aims to make connections with broader themes and connect the micro personal experience with the macro (Holman Jones, 2019; Wall, 2016).

however, some things also disappear. For ex-ample, if an online space closes down completely and does not get archived, that information is lost forever (Herrmann, 2016).

More of the reason to do an autoethonography from your own site. It is how you ensure artifacts do not disappear. Almost all of my early web teaching artifacts are gone. Walkmyworld relied on Storify and Mozilla webmaker apps. Both are gone, everything 4042.

Another tip: send any artifact to the Internet Archive Wayback Machine.

Furthermore, many online interactions may be inaccessible to researchers because they occur in private, publicly without a hashtag, and on other plat-forms such as Facebook groups.

I think this might change whether you are presently conducting data collection or looking back on your web interactions (as I am) for an autoethnography. I can describe my data sources well. I am also better protected from link rot because I hang and learn in spaces with a commitment to data ownership.

Maha opens with a description of autoethnography. I wonder if the methods still need the justification. This is a common feature in qualitative research, trying to prove your methods matter. Maybe I might just state it matter of factly. Not sure.

The next section then goes into a description of the space and person Maha is and built

Need to read: Baym, N. K., & Markham, A. (2009) Internet inquiry: Dialogue among scholars (pp. vii–xix). Thousand Oaks, CA: Sage.

When I got into Collectivist Massive Open Online Courses (cMOOCs) and started developing my own Personal Learning Network (PLN), online learning became central to my life not just my lifelong learning. I built relationships online and took them deep into collaborations and friendships

Maha does a nice job storytelling her subjectivity statement. I think what I will do is date range my autoethnography but then state

I believed an autoethnography offered the benefits of allowing us to dig deeper into our own self-reflections as participants, bringing out the invisible thinking behind our public interactions.

There are two other reasons why I prefer autoethnography over other research approaches. One is that there are certain experiences, such as the experience of participating in a cMOOC, that are di%cult to understand from an abstract perspective

Maha then went and used narrative frames and a reflection after each one. Based on work in Ellis, C. (2004). The ethnographic I: A methodological novel about autoethnography. Lanham, MD: Rowman Altamira. I should check this out.

Greg McVerry

"modeling methods to share and support cultural change?" post the links of you reflecting on doing the work that needs to be done, elevate the voices, model listening not "yes, buts" or "glory snatching"

Greg McVerry

Autoethnography: an overview

Autoethnography is an approach to research and writing that seeks to describe and systematically analyze (graphy) personal experience (auto) in order to understand cultural experience (ethno) (Ellis, 2004; Holman Jones, 2005). This approach challenges canonical ways of doing research and representing others (Spry, 2001) and treats research as a political, socially-just and socially-con-scious act (Adams & Holman Jones, 2008).

they wanted to concentrate on ways of producing meaningful, accessible, and evocative research grounded in personal experience, research that would sensitize readers to issues of iden-tity politics, to experiences shrouded in silence, and to forms of representation that deepen our capacity to empathize with people who are different from us (Ellis & Bochner, 2000).

Furthermore, scholars began recognizing that different kinds of people pos-sess different assumptions about the world – a multitude of ways of speaking, writing, valuing and believing – and that conventional ways of doing and think-ing about research were narrow, limiting, and parochial.

those who advocate and insist on canonical forms of doing and writ-ing research are advocating a White, masculine, heterosexual, middle/upper-classed, Christian, able-bodied perspective.

As a method, autoethnography combines characteristics of autobiography and ethnography.

autobiographers write about “epiphanies” – remembered mo-ments perceived to have significantly impacted the trajectory of a person’s life (Bochner & Ellis, 1992; Couser, 1997; Denzin, 1989), times of existential crises that forced a person to attend to and analyze lived experience (Zaner, 2004), and events after which life does not seem quite the same.

Hmmm I am doing mine on learning to explore the emerging heurstic of agentive apprenticeship as a definition of learning in networked spaces.

When researchers do ethnography, they study a culture’s relational prac-tices, common values and beliefs, and shared experiences for the purpose of helping insiders (cultural members) and outsiders (cultural strangers) better

When researchers do autoethnography, they retrospectively and selectively write about epiphanies that stem from, or are made possible by, being part of a culture and/or by possessing a particular cultural identity.

An autobiography should be aesthetic and evocative, engage readers, and use conventions of storytelling such as character, scene, and plot development (Ellis & Ellingson, 2000), and/or chronological or fragmented story progression (Didion, 2005; Frank, 1995).

When researchers write ethnographies, they produce a “thick description” of a culture (Geertz, 1973, p. 10; Goodall, 2001).

When researchers write autoethnographies, they seek to produce aesthetic and evocative thick descriptions of personal and interpersonal experience.

Thus, the autoethnographer not only tries to make personal experience meaningful and cultural experience engaging, but also, by producing accessible texts, she or he may be able to reach wider and more diverse mass audiences that traditional research usually disregards

Narrative ethnographies refer to texts presented in the form of stories that incorporate the ethnographer’s experiences into the ethnographic descriptions and analysis of others

Reflexive ethnographies document ways a researcher changes as a result of doing fieldwork. Reflexive/narrative ethnographies exist on a continuum rang-ing from starting research from the ethnographer’s biography, to the ethnogra-pher studying her or his life alongside cultural members’ lives, to ethnographic memoirs

But unlike grounded theory, layered accounts use vignettes, reflexivity, multiple voices, and introspection (Ellis, 1991) to “invoke” readers to enter into the “emergent experience” of doing and writing research (Ronai, 1992, p. 123), conceive of identity as an “emergent process” (Rambo, 2005, p. 583)

Community autoethnographies thus not only facilitate “community-building” research practices but also make opportunities for “cultural and social intervention” possible (p. 59; see Karofff & Schönberger, 2010)

Writing is a way of knowing, a method of inquiry (Richardson, 2000). Conse-quently, writing personal stories can be therapeutic for authors as we write to make sense of ourselves and our experiences (Kiesinger, 2002; Poulos, 2008), purge our burdens (Atkinson, 2007), and question canonical stories – conven-tional, authoritative, and “projective” storylines that “plot” how “ideal social selves” should live (Tololyan, 1987, p. 218; Bochner, 2001, 2002).

These “relational ethics” are heightened for autoethnographers (Ellis, 2007). In using personal experience, autoethnographers not only implicate themselves with their work, but also close, intimate others (Adams, 2006; Etherington, 2007; Trahar, 2009).

Furthermore, autoethnographers often maintain and value interpersonal ties with their participants, thus making relational ethics more complicated. Partici-pants often begin as or become friends through the research process.

For an autoethnographer, questions of reliability refer to the narrator’s credibility. Could the narrator have had the experiences described, given avail-able “factual evidence”?

For autoethnographers, validity means that a work seeks verisimilitude; it evokes in readers a feeling that the experience described is lifelike, believable, and possible, a feeling that what has been represented could be true. The story is coherent. It connects readers to writers and provides continuity in their lives.

In autoethnography, the focus of generalizabil-ity moves from respondents to readers, and is always being tested by readers as they determine if a story speaks to them about their experience or about the lives of others they know;

Greg McVerry

CLMOOC

Prev | Home | Join | ? | Next