Euphorbia: 1 "Media migration may be defined as a phenomenon in which people stop using one site and adopt another ..." Glad to announce that CC-4 OCW.MIT.EDU -centric wiki World Univ & Sch is migrating to WikiBase.Cloud (and to see how Wikibase.cloud works with WUaS Wikidata and WUaS MediaWiki, see, at bottom: http://worlduniversityandschool.org/AcademicPress.html - which Academic Press at WUaS is planned in not only Wikidata's ~300 languages, but in all 7,151 known living languages, and with machine translation and machine learning); * 2 "... media migration tends to be more permanent and constitutes a break—practically, socially, or emotionally—from prior media'' Glad to share that in further developing the new Academic Press at WUaS * 3 "...the motivations for migration . . Why are World Univ & Sch and the WUaS Press (3 legal entities in the USA and California, and see the bottom of the Academic Press at WUaS page, and here - http://worlduniversityandschool.org/) leaving a certain medium and migrate to another? * 4 media migration spatially? ethno-wiki-virtual-world-graphy as media anthropology theory, method and practice? Adding pictures, videos, coding, AI, machine learning, #Text In the SideBar (#TextInTheSideBar) Avatar Bots, both realistic and fantastic to a single realistic virtual earth

Dear Patricia (if I may),

thank you for sharing your inspiring paper on media migration with us. Your paper nicely points out the analytical possibilities that the concept can provide, yet it also indicates that reflections of scholars in migration and diaspora studies might not be directly translated into media anthropology or that there are at least limits to it when doing so. I also appreciate your reply to Philipp’s comments, which made me think about the temporalities of phenomena related to media migration, especially with regard to notions of “the cool” and “the novel”. While I agree that, when looking for reasons why people leave a certain medium and migrate to another, coolness and novelty are insufficient explanations (in many cases and certainly in the ones you describe), I think that there is more to discover in the accounts of your interlocutors with regard to their conceptualizations of time. In my view, the quote of K80Blog (p.11) comprises a particularly interesting example of temporal hierarchization when MySpace is said to “had its time” and YouTube is regarded “on its way out” because “the novelty of it is kind of worn away”. This is mentioned in one breath along with the commercialisation of YouTube. K80Blog thus perceives commercialization (or corporatization) as a phenomenon that strips away the novelty of YouTube and makes it into something old that one should leave behind (in temporal terms) or migrate away from (in spatial terms). What I want to say with this brief interpretation of K80Blog’s statement is that ideas (and practices) of media migration might be closely associated with the temporal hierarchization of media.

I think I can discern this migration-temporalization nexus also in how you characterize media migration as “a visible and meaningful break from one platform or media to use another” (p.4). Such a break, I contend, is always also a break with the past; not with the past per se, i.e. not with all previous media practices, but with the immediate past that extends into the present and has – for whatever reason – become undesirable. Such a conception of time has become particularly widespread in the modern era (whenever that has begun) and is not restricted to Western contexts. One can encounter Islamic reformists in Indonesia today, to refer to an example from my fieldwork, who reject most of Islam’s intellectual history (including most of its present representations) and only want to be inspired by Islam as it was practiced by the time of the Prophet Muhammed. Although this is a completely different example from the ones you discuss in your paper, the temporal dynamic we encounter in them is very similar: both examples exhibit a break with the immediate past while being inspired by a more distant one. The spatial dimension is, however, a more complicated one. In the case of the YouTubers this entails the virtual movement to another platform, whereas in the case of Indonesian Islamic reformists it might go hand in hand with migrating to another city, if one’s pious efforts in one place turn out to be fruitless, but movement is not at all a precondition for the temporal hierarchizations of Islamic history. What we might learn from this short comparison is that hierarchizations of time and space do not necessarily depend on each other, but that in the case of media migration, it seems, one can hardly do without the other.

Best wishes,
Martin

Doz. Dr. Martin Slama
Institute for Social Anthropology
Austrian Academy of Sciences
Hollandstrasse 11-13/2nd Floor
1020 Vienna
Austria
Phone: +43 1 51581 6464
Fax: +43 1 51581 6460
E-mail: martin.slama@oeaw.ac.at


________________________________
Von: Medianthro <medianthro-bounces@lists.easaonline.org> im Auftrag von Nina Grønlykke Mollerup via Medianthro <medianthro@lists.easaonline.org>
Gesendet: Dienstag, 19. April 2022 13:13
An: medianthro@lists.easaonline.org
Betreff: [Medianthro] Now open: E-seminar 68 - Media migration by Patricia G. Lange

Dear all,

I am happy to announce the opening of e-seminar 68 - Media migration by
Patricia G. Lange (California College of the Arts). The e-seminar will run
from today and until April 29 (that is, a bit shorter than our usual two
weeks).

First, our discussant, Philipp Budka (University of Vienna), will post his
comments. Subsequently, Patricia will post her reply after which I will
open the seminar for all to contribute.

To post a comment to the e-seminar, write directly to
medianthro@lists.easaonline.org. You need to be subscribed to the list from
the email you are writing from.

If you have not yet had the chance to read Media migration, it can be
downloaded here: https://easaonline.org/networks/media/eseminars.

I am looking forward to what I expect will be an interesting seminar about
Patricia's thought-provoking text.

Cheers,
Nina
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