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5.5.11

The Value of Gambling and Its Research

Professor Pauliina Raento writes about gambling research in his introduction to our article published in the latest Suomen Antropologi: Journal of Finnish Anthropological Society.
Gambling today is a multi-billion-dollar industry with global influence. It is a prominent part of culture and a major financial contributor to society in Finland and many other countries where governments own, license and regulate gambling enterprises. Most people in Western societies have some experience of gambling, and many buy a lottery ticket, play slot machines, or bet on sports as a regular part of their leisure. Over the past decades the gambling industry has grown massively, due to its entry into new territories, the increased popularity of gambling, and new globally influential innovations, such as televised poker tournaments and online gambling. The political, economic and cultural implications of this change have been notable. Gambling scholarship is on the rise and its foci are broadening especially in the social sciences and cultural studies.

The time is ripe for anthropologists to take a fresh look at gambling. This would have multiple benefits. For one, a look at new, popular forms of gambling would flush out some disciplinary stubbornness regarding topics and approaches. From the past, distant and primitive the emphasis should continue to shift even more strongly toward what is new and happening here and now. The study of online poker, says Jukka Jouhki in this Forum, offers one opportunity to bring anthropologists up to speed with understanding recent technological developments, and cultural forms that have sprung up with them. After all, more people now log on to online gambling sites than to Facebook (Gambling Online Magazine October 26th, 2010). Ethnography, one powerful tool of anthropology, should be expanded to online environments. More stimulating methodological ponderings and innovation will inevitably follow.
Read the whole article here including the following texts:

Raento, Pauliina: The Value of Gambling and Its Research. Introduction.
Jouhki, Jukka: Writing against Culture with Online Poker.
Kinnunen, Jani: The Social Rewards of Online Gambling.
Matilainen, Riitta: Gambling and Consumption. The Hidden Values of Historical Perspectives.

14.3.11

Pokerimestarit eivät hymyile*


Hymy on Zygomaticus-lihaksen komentama kahdentoista lihaksen ja sopivan mielentilan yhteistyönä tapahtuva hetkellinen ele. Kyse on fyysisesti melko vaatimattomasta tapahtumasta, mutta viestinnällisesti se on tie kantajansa mieleen. Hymy antaa monenlaisille suullisille ja sanattomille viesteille kuorrutuksen eivätkä ilo, empatia, flirtti, myötähäpeä tai sarkasmikaan olisi mitään ilman hymyä.

Pokerimestarit eivät hymyile. Pieni hymy voi kokonaisuuden kannalta olla yhtä suuri asia kuin auton suuntavilkku tai jarruvalo. Se voi kertoa hymyilijästä niin kuin rinnassa välkkyvä tinatähti kertoo Tombstonen asukkaasta tai kiiluva sormus nimettömässä - tai rintataskussa - yökerhoilijasta.

Symbolisesti kysymys on tietenkin erittäin suuresta asiasta, joka kertoo paljon viestijän suhteesta sosiaaliseen kontekstiinsa. Pokeripelissä millimetrin ja sadasosasekunnin verran tahatonta hymyä voi maksaa maltaita ja aiheuttaa pitempiaikaisen murjotusilmeen. Toisin kuin luullaan murjotusilmeeseen tarvitaan onneksi vain yksitoista lihasta. Se on kuitenkin laiha lohtu pokerinaamansa ja pelimerkkinsä menettäneelle pelaajalle.

Pokerimestareiden hymyttömyys on tietenkin osa pelaajien visuaalista taktiikkaa. Ilmeettömyyttä, vakavuutta ja vähäeleisyyttä selitetään usein pokerinaaman tarpeella. Mitä vähemmän itsestään kertoo, sitä vähemmän korteistaan paljastaa. Mutta kulttuurintutkija näkee hymyilemättömyyden säännöissä – ja sen poikkeuksissa – jotain syvempää, joka heijastaa pokerikulttuurin arvomaailmaa.

Pokerin arvomaailma näkyy selvimmin ja ehkäpä liioitelluimmin mainonnassa. Mainontahan on ikään kuin kulttuurin mehutiivistettä, jota laimennetaan arkielämää varten. Pokerimainokset ovat pelin arvojen, tunnelman ja symboliikan tiivistynyt ilmaisutapa.

Vaikka pokerimestarit voivat olla hyvinkin joviaaleja tyyppejä siviilissä, mainoksissa he eivät juuri hymyile. He ovat vakavia tai jopa aggressiivisia. Mainoksessa pokerimestari saa hymyillä ainoastaan, jos tilanne täyttää jonkin kolmesta kriteeristä: pelaaja on juuri voittanut, hänet kuvataan livetilanteessa pelin ulkopuolella tai hänet esitetään selkeästi humoristisena karikatyyrinä, esimerkiksi piirroshahmona. Myös mainosten statistit, jotka eivät pelaa pokeria, saavat hymyillä.
Mitä kauempana kuvattu henkilö on pokerikulttuurin kovasta ytimestä, sitä helpompaa hänen on hymyillä. Vähiten hymyä sallitaan miespuolisen mestarin naamalle, joka on juuri menossa all-in huipputurnauksessa. Eniten valkoisia hampaita saa väläytellä peliä osaamaton kaunotar, jonka tehtävänä on eskorteerata pokerisankaria pelipöydän ulkopuolella.

Pokeri on leikkiä. Siinä on yksi paradoksaalinen syy olla hymyilemättä. Pokeri on myös fyysisesti passiivista toimintaa, jos pelaajan otsalle toisinaan kirpoavaa tuskanhikeä ei lasketa. Lisäksi pokeri tai ainakin nettipokeri on hyvinkin arkista puuhaa, jota voi tehdä kalsareissaan, hillomunkki suussa ja Radio Suomi taustalla soiden. Ehkäpä hymyttömyys ja vakavuus ovat vastaus leikkisyyden, passiivisuuden ja arkisuuden haasteelle: on oltava vakava, jotta voi olla vakavasti otettava. Kuten sosiologi Erwin Goffman on havainnut, valta-asemassa olevat eksperttimiehet eivät voi näyttää tunteitaan.

Yrmeänvakava hymyilemättömyys voi toki olla postmodernia itseironiaa ja leikkisyyttä pelin lomassa. Se voi olla eräänlaista roolipeliä tai osa rituaalia, jolla vakava peli erotetaan arjesta. Niin kuin preerioiden intiaani laittaa sotamaskinsa päälle, asettaa pokeritaistelija hymynsä horisontaaliseksi ja lähtee taisteluun.
Toisaalta jotkut pelaajat menevät selkeästi vastavirtaan ja antavat hampaidensa vilkkua vapaasti. Ja todennäköisesti se kannattaakin, ainakin aloittelijoiden parissa. Kognitiotieteiden kautta pokeria tutkineen Erik Schlichtin mukaan luottamusta herättävä hymy bluffaajan naamalla on tilastollisesti tuottava apuväline. Schlichtin tulokset voisi tiivistää kehotukseen: legoja esiin, niin sinuun luotetaan. Nauraa voi sitten matkalla pankkiin.

   
*Julkaistu: "Mestarit eivät hymyile", Poker Magazine 1/2011.

29.9.10

Postmodernin pelimiehen todellisuus

Kiinnostaako mediaetnografinen pohdinta pokerikulttuurista? Siinä tapauksessa lue allekirjoittaneen kirjoittama Postmodernin pelimiehen todellisuus - Mediaetnografisia huomioita pokerista kulttuurisena ilmiönä. Artikkeli on juuri julkaistu Pelitutkimuksen vuosikirjassa 2010. Alla myös em. artikkelin tiivistelmä ja lista vuosikirjan artikkeleista. 




Artikkelin tiivistelmä
Artikkeli perustuu pokerikulttuuria käsittelevän tutkimusprojektin synnyttämiin näkökulmiin ja ilmiön mediaetnografi seen havainnointiin. Artikkelin kohteena on pokerin fenomenologia ja siihen liittyvä kulttuurinen merkitysjärjestelmä netissä ja offline-maailmassa. Postmodernin kulttuurintutkimuksen keskustelun tukemana kirjoituksessa esitellään myös huomioita pokeriin liittyvästä mainonnasta, maskuliinisuudesta ja rahan merkityksestä. Pokerikulttuurin representaatioiden olemassaolon tapaa kommentoidaan viittaamalla muun muassa hyperreaalin käsitteeseen.


Asiasanat:  nettipokeri, postmoderni, mediaetnografia, hyperreaali, kulttuurinen merkitysjärjestelmä, mieskuva


Pelitutkimuksen vuosikirja 2010: artikkelit



  1. Saara Toivonen ja Olli Sotamaa: Pelaajien näkökulmia pelien digitaaliseen jakeluun. 1-10.
  2. Vili Lehdonvirta ja Juho Hamari: Pelimekaniikat osana ansaintalogiikkaa – Miten pelisuunnittelulla luodaan kysyntää. 11-21.
  3. Katriina Heljakka: Hiljaisen tiedon pelikentällä – Lautapelisuunnittelu vuorovaikutusprosessina. 22-32.
  4. Eetu Paloheimo: Verkkorahapelien vetovoimatekijät. 33-41.
  5. Jani Kinnunen: Leikkisä raha peleissä. 42-57.
  6. Jukka Jouhki: Postmodernin pelimiehen todellisuus – Mediaetnografisia huomioita pokerista kulttuurisena ilmiönä. 58-68.
  7. Arttu Perttula ja Pauliina Tuomi: “Tää oli oikeesti aika jännä!” – Mobiilia moninpeliä julkisella näytöllä. 69-82.
  8. Jaakko Suominen: ”Pieni askel ihmiskunnalle, mutta jättiharppaus tietokoneistetuille roolipeleille” – MikroBitti-lehden peliarvostelut pelaamisen historiatietoisuuden rakentajina 1984–2008. 83-98.
Lue myös julkaisun katsaukset ja kirja-arviot.


Abstract of my article in Pelitutkimuksen vuosikirja 2010.
The article is based on views generated by a research project focusing on poker culture as well as on observations made by implementing media ethnographical approach in examining the phenomenon. The article concentrates on the phenomenology and cultural system of meaning of poker in online and offl  ine worlds.  Supported by discussion within postmodern cultural studies, the article further presents observations of the advertising, masculinity and meaning of money related to poker. Moreover, the mode of existence of the representations of poker culture is commented by referring to the concept of hyperreal, among others. Keywords: online poker, postmodern, media ethnography, hyperreal, cultural system of meaning, male image.

20.9.10

How can anthropology contribute to an understanding of the impact of new digital technologies?

Conference poster (source)
European Association of Social Anthropologists (EASA) held its 11th conference in Maynooth, Ireland 24-27th August 2010. One of the sessions was titled Digital Anthropology and described how...
"[...] People's imagination of the digital seems to bifurcate as something that, on the one hand, lies at the keyboard at the tip of their fingers but at the same time appears as an abstraction from traditional analogue modes of representation. This bifurcation is often what makes the digital appear to be either the cause or the solution of impending crises. Often this imagination is fed from science fiction and images of humans losing control of the planet to the new technologies themselves.
This is perhaps the moment when anthropology has to choose how to respond to digital technologies. Whether to demonise them as a form of alienation, to romanticise them as open-source utopias or get to grips with the way they speedily become part of everyday life. [...]"
Here's a list of all the presentations (and author names).
  • A brief theory of digital anthropology (Miller and Horst)
  • Digital sound technologies: the renegotiation of music production, consumption and collecting practices (Bowsher)
  • Phreaker/hacker/troller as trickster (Coleman)
  • Spimes as material culture: anthropological approaches to (and through) location-aware objects (DeNicola)
  • Emerging futurities in Muslim southeast Asia: science fantasy, digital development and the urge for moral technology (Barendregt)
  • Digital dramas, online liminality and the state of creolization in Tanzania (Uimonen)
  • Phones, foreigners, and the fluctuating digital divide in Southern Mozambique (Archambault)
  • Culture, conflict and translocal communication: mobile technology and politics in rural West Bengal, India (Tenhunen)
  • Migration and virtual community 2.0 (Komito)
  • Hope infrastructure: enacting expectations in bloggers' material practices (Estatella)
  • Indigenizing digital technologies, imagining cultural futures: Ara Irititja reshapes new media in contemporary Australia (Thorner)
Read all the abstracts here.
On the same site you can find the email address of each presenter.

27.8.10

An anthropologist examining online poker

Talking to Science Journalists
Perhaps because of the strange combination of being a cultural anthropologist studying online poker, I was invited to give a talk to a group of journalists from The Finnish Association of Science Journalists and Editors on an excursion in University of Jyväskylä. I talked about how cultural anthropology can approach online poker as a cultural phenomenon. Below is an edited summary of my talk.

Life is a Gamble
First things first. Every day we invest our resources, money, time or effort in objects, processes, happenings etc. the outcome of which is not sure to us. We might pay 8 € for a movie ticket and regret it afterwards because the film wasn't worth it. We might take time to go for a walk in a park and end up soaking wet because of a downpour and wish we had stayed home watching TV. Then again, we might take a chance and go to a restaurant, pay only a few euros for a meal and think the atmosphere, company and taste of the food were ten times worth the money and the time we paid.

Dice is life (source Psychology Today).
On a larger scale, we might take a leap of faith and get another job, sell the house and go abroad for a year, or meet a girl, get married and have five kids and think it was all worth the trouble - or not. It is all a gamble. And you can get hooked too. You might go overboard with your jogging, eating, painting or work and be satisfied by the return, end up spending all your money and/or time on it and neglet your friends and family. If you are skillful and level-headed enough, you might cope very well with all the elements of chance in your life, estimate the risks, control your time-use and take action accordingly - and end up living an exciting and fulfilling life. If sometimes you end up losing your bet, you might still think it was worth the shot.

In a way life is like poker. Or, poker is a crystallization of the elements of chance and skill and investment and turnout, in life.

New Anthropology
When people think anthropologists are like Indiana Jones I hate to correct them. Dr. Jones is actually an archeologist but archeology and anthropology do have some things in common. Although archeology concentrates on past cultures and societies it usually examines them in some excotic location like anthropology has traditionally done. The object of research of both disciplines also connotes otherness, non-Westernity and certain strangeness - something that is not "Us".

Dr. Indiana Jones (source Hollywood.com).
However, contemporary anthropology is open virtually to all phenomena, new or old, ours or theirs, and fieldwork is increasingly done in one's own native society. The themes that anthropology has always studied, the everyday stuff like marriage, religion, working, pastime, rituals etc., are still studied but extended to include the whole world, not just the remote tribes. I would even dare to say there is no possible thing in the world that couldn't somehow be approached as an object of anthropological research.

"Anthropology can study anything?" my father once asked (perpetuously wondering what an earth I'm doing for work). "Yes, anything," I answered. Then he provokingly asked if going to the toilet, or defecation, could be an object of study in anthropology. I said, actually, it would be a great object of anthropological research. The function is universal but the tradtions vary in different cultures. There are strict rules about when, where or with whom to do it and how to speak about it and what to do with the results. Anthropology is about shared significances, worldviews, actions and norms, or in a word, cultures.

Cultures like online poker.

Approaching Online Poker
The first thing I noticed about online poker research was that it is essentially a problem. At least this is the feeling one gets while browsing through published literature: online poker = addiction = problem. That is what scholars get money for and that is what the media write about and people read about - poker-players as addicts, home-breakers and money-squandering losers. To me it is as strange as it would be to study jogging and focus only on strains or stumbling, or to do research on food and concentrate only on choking accidents, or to approach sex only through venereal diseases. To be fair, not all media does this though. There are all the specialized poker media that endorse poker culture and celebrate its heroes.

Thus it seems like these images are the only ones about poker in media and academia.
Poker champ/addict (sources Miscellaneouspics and Makefive).
I think it is time to get to know the Everyday of online poker and see what happens among the usual, normal people, the over 95 % who are not champions or addicts. I want to know the boring side of poker. For example, a case study of mine about a poker-player and his family certainly revealed refreshingly undramatic things about the game. The main informant, a civil servant with wife and kids, earned a considerable amount of money a month. It helped the family a great deal with rent and other monthly expenditures, and even left some money for a holiday trip - things that weren’t possible without the father's poker hobby. And the father still had time for work, kids and the wife. This is how it usually goes. What a discovery!

I had another very obvious but forbidden observation. My main informant's qualities as a succeful poker player were desirable qualities in other sectors of life as well. Logic, contemplation and self-restrain, just to name a few, didn’t do him harm in work or family life either. All in all, poker was present in the family but in a positive way. Even the wife applauded her husband for doing something fruitful in his pastime. The wife said she only watched television, which never brought the family a penny.
These observations from the case study were welcomed by the media as "exceptional results" and often denigrated by the poker community because the results were too obvious -  most people played poker without problems. Obvious or not, poker is a culturally loaded subject and traditional anthropological themes are easily and fruitfully transferred to study it. For example in my research I have distinguished four interrelated M’s — morality, marginality, masculinity and money — that are particularly interesting to an anthropologist.
  • What is the cultural configuration in which the morality of poker manifests?
  • What are the sociocultural elements that marginalize poker as a hobby or profession?
  • What makes online poker representations a hyper masculine venture?
  • What is the social and symbolic value of money in poker?

Serious pokermen (source PokerBonus).

Everything so far implies that poker research and gambling studies in general need more information about the everyday practices. Is mainstream anthropology up to the challenge? Maybe not for a long time. First the discipline should get to know things like television, then perhaps the Internet and mobile phones. Then, if it is still up to it, online gambling could be studied in anthropology.
Or, one can take a chance and go for a short cut.

17.5.10

A Game of Money, Skill or Threat?



The annual conference of The Finnish Anthropological Society was held last week (May 11-12). This year's theme was Ideas of Value: Inquiries in Anthropology. The immensely active Finnish Foundation for Gaming Research sponsored one session named The Value of Gambling (Research), including my presentation about moral views about online poker. Professor Pauliina Raento concluded the session by talking about the significance of gambling/gaming research.

The other three presentations were exceedingly interesting. Riitta Matilainen's (Univ. of Helsinki) presentation The Introduction of the Roulette and the Changing Culture in Finland in the 1960s and 1970s described how roulette for Finns was not just a game but a prestigious symbol representing Finland's pursuit of western values. Perpetual Crentsil's (Univ. of Helsinki) The Good, the Bad and the Money explored the gambling cultures of African and Asian immigrants in Finland. Jani Kinnunen's (Univ. of Tampere) The Social Value of Gambling Online could be described a more hardcore sociological or philosophical investigation of online gambling.


All abstracts of the conference can be read here (go to p. 6 for the gambling session abstracts). Below is my abstract for the paper A Game of Money, Skill or Threat? Reflections on the Ethical Discussion Concerning Online Poker in Finland. Check out the presentation slides here.

Finland’s Slot Machine Association (RAY) is a state-run gambling organization that will launch an online poker service for Finns in 2010. This paper describes and analyzes the ethical discussion provoked by an article in Helsingin Sanomat (the leading national newspaper) on the issue, and considers the various moral viewpoints taken of RAY as an online poker service provider, as well as discussing online poker as a wider contemporary phenomenon.


Image sources: Conference logo grabbed from the home page of The Finnish Anthropology Society and the other pic from Daily Mail online version.

19.4.10

VIRTUAL VS. REAL: And never the twain shall meet?

Virtual is as real as it gets
After reading the texts in the inaugural Virtual Worlds Research (2008) where Mark W. Bell and Ralph Schroeder embarked on defining the concept of a virtual world, I started to think about the connotations of the concept. The first images that came to my mind were things like The Matrix with Neo bending the reality of a virtual world, a flight simulator game I had played once, and Second Life avatars flying through the vast 3D cyberspace. Perhaps the following words visited the tip of my tong: artificial, digital and even fake. They seemed to be followed by perhaps more refined connotations like computer system, community, information technology. Then I looked up the word "virtual".

According to a definition recorded over six hundred years ago, virtual means influencing by physical virtues or capabilities. The Latin word virtus means excellence, potency and efficacy, or literally manliness and manhood. Indeed, our world is often virtual but not only in being excellent or manly. In 1959 the first definition linking virtual to computers was made as it was defined to mean also something that was “not physically existing but made to appear by software.” (See Online Etymology Dictionary.) According to most sources, virtual also “exists in essence or effect though not in actual fact (e.g. WordNet).” In common language virtual is something opposite to real. My view is that everything real is virtual and virtual is as real as it gets.

A Virtual World
Imagine a virtual world where Mary82 is walking across an urban 3D cityscape. She sees the avatar of her old friend Nora84 walking a dog in the distance. The dog has a collar with its name “Burtsie” on it. Mary82 approaches Nora84 and pokes her as a greeting. They chat for a while. Mary82 tells Nora84 about a movie trailer she just saw behind the corner of the DVD shop. She had also just seen the coolest jeans on the window of another shop but didn’t have the credit to buy them. Then they notice John84 joining their chat. He had just come from a real-time community meeting of anthropology students but as he had to go to work, he just petted Nora84’s dog and quit the conversation.

John84, Mary82 and Nora84 are heavy-users of this particular virtual world. A virtual world, following Bell (2008) and Schroeder (2008), is "a spatially based depiction of a persistent virtual environment" and can be "experienced by numerous participants at once". The world they inhabit also offers "an awareness of space, distance and co-existence". According to Bell and Schroeder, the participants communicate and interact with each other and the environment, and form short tem and long term social groups. The world of the aforementioned chatters, however, differs from Second Life, for example, in that its 3D avatars are far more complex. They look almost like the persons behind them and much of the interpersonal communication is auditory, not textual. Moreover, such is the addictiveness of this virtual world that most participants live in it, in some way, all the time. And it happens outside a computer network.

Most of you probably guessed it already. When you replace the nicknames such as Mary82 with real names such as Mary, and use the word “person” or “identity” instead of “avatar” you notice more clearly that I am, of course, talking about the real world. Or, should I say the physical world as a virtual world surely is as real as one gets. Then again, a virtual world must be physical too as, after all, it is made of silicon, wires, copper, fiber, plastic and so forth, all of which are materials of the physical world. So, perhaps I should say I’m talking about the world we live in and interact in person, in our physical bodies without a technological medium, at least some of the time. I mean the world that has the ground I step on when I walk on my real, meat-and-bones feet, a world that is not experienced through computers. To be clear, let’s just say I mean real is the world outside computers.

It seems like “real world” is at least as hard to define as “virtual world.”

We all live in a virtual world
We are, in fact, all living in a virtual world. That is something I as a cultural anthropologist have been more or less studying for the whole of my career. In a way we have always used avatars to communicate and move around in our real world. We have different avatars for different situations, and every day our avatar is dressed, fed, groomed, viewed, shaved and made up a bit differently to represent our personalities or us as individuals.

When, for example, my students see a tall skinny guy with glasses that looks like Jukka the anthropologist, he or she immediately interprets the symbol, that is, my appearance, in a way that connects it to all the qualities he or she has experienced me having. Perhaps I even inform others of my qualities, or call myself as "Dr. Jouhki" (instead of Jukka74), a nick that is supposed to reveal the essence of my personality.

If a virtual world means a world that is artificial, constructed, illusion, imitation and made-up, we don’t need computers. Ee never experience the world per se and we most definitely do not know individuals directly without the representations of their identity (avatars) interfering in the middle.

In addition to the virtuality of our individual identities, we have an image of “our people,” say the nation comprised of people of Finland, having certain qualities, a country that has clear borders and citizens with a certain affinity with each other. Moreover, to apply Stuart Hall (2008), we form temporary or lasting groups, join them and leave them. We use an avatar/identity when meeting our boss and another one for a wedding, and perhaps yet another one when we go out on a date.

But the most important element that makes our real world virtual is that although we imagine the world to be real and authentic it actually is something the myths, traditions and culture have taught us to believe in and something our biochemical and sociocultural configuration leads us to interpret. For most of us, our old technological interface, literacy, connects us with a world we know. Like Benedict Anderson (2006) has so aptly noted, when we read the newspaper we take part in an everyday ritual that reinforces the virtual structures of our world. We take a look at our world through television and reinforce the construction of our imagined world. We think “This is what happens in our world.” And the world exists as we have created it, as we know it to be.

I’m not saying an imagined world is a recent phenomenon or that the world is simply imaginary. Surely there is a world that has geological formations, a biosphere, temperatures, an orbit around the sun, and us people going about our businesses. What I am saying is that the world we experience is a sort of virtual world, a copy or an interpretation of a more real world. And how this virtual world appears to us depends on all kinds of collective and individual bio-cultural-psychological configurations behind it, in our heads.

The world is virtual - so what?
But what does this all have to do with the real virtual worlds, the ones we access through applications of information technology? So what if we don’t live in a world per se but in a virtual system experienced, shared and interpreted by people? Sure you can nitpick and call it virtual too.

Jean Baudrillard (1994) wrote that it is unfortunate that there are places like Disneyland because they make people believe the world outside them is not a fantasy. A concept pair like virtual-real that is used to describe places like Second Life and the physical world connote an unnecessary dichotomy as if the environment created inside computers would be a fake one, or a place like Second Life was somehow unreal. Surely it is as real as and perhaps even more real than the conventional world we are so used to experience. At least we are often more aware of the virtuality of it while we perhaps too often take our world view for granted in the “real” world.

I am not encouraging to omit the word virtual altogether but I do suggest caution in renewing the dichotomy of the real and virtual. In a way, physical reality is only a simulation albeit among all kinds of simulations it is the most significant to us. However, calling a virtual world virtual might lead us to believe the world outside of computer worlds is real as we experience it and a community based on a computer network was somehow less real or even fake.



Literature referred to
Anderson, Benedict 2006 [1983]. Imagined Communities, London: Verso.
Baudrillard, Jean 1994 [1985]. Simulacra and Simulation, Ann Arbor: University of Michigan press.
Bell, Mark W. 2008. ’Toward a Definition of Virtual Worlds”.’ Virtual Worlds Research, 1 (1). www.jvwresearch.org/v1n1.html
Hall, Stuart 2008: Identiteetti, Tampere: Vastapaino.
Online Etymology Dictionary, www.etymonline.com
Schroeder, Ralp 2008: ‘Defining Virtual Worlds and Virtual Environments.’ Virtual Worlds Research, 1 (1). www.jvwresearch.org/v1n1.html
WordNet, http://wordnet.princeton.edu/

Pic sources
1st pic portraying Second Life avatars from ZDNET, the avatar dog from Newsweek, PhD bear from Monash University merchandise, many faces from Esquire, Disneyland from CheapOAir.com.

16.3.10

Top 100 anthropology blogs

No matter if you are studying an ancient race of people buried under years' worth of dirt or if you are analyzing the modern culture of New York City or Japan, these anthropology blogs have something to offer you. Enhance your education with these great blogs, or read about sub-topics in related areas within anthropology to see what type of research is occurring there.
That's how OnlineDegrees.net describe the top 100 anthropology blogs they have listed in their blog. Check them out and be amazed by the variety within the discipline!

26.2.10

A Player's Web of Significance

Below you can read the abstract of my paper to be presented at the 8th International Crossroads in Cultural Studies Conference in Hong Kong, June 17-21, 2010 

A PLAYER'S WEB OF SIGNIFICANCE:
A MICROETHNOGRAPHICAL STUDY ABOUT ONLINE POKER CULTURE

This paper is about a narrative of an agent in a complex web of significance or, in other words, a person in a culture. The culture in question is online poker and the agent, or the person, is my key informant who is a civil servant, a family man and a semi-professional poker player with whom I will practice participant observation and whose in-depth interviews will bring precious detail in the cultural context. I will attempt to provide a refined (or high in semantic resolution) presentation of how the player negotiates his role in the online and offline cultures, how he relates himself to the stereotypes and hegemonic discourses of poker culture and how he negotiates his virtual space in the physical world. The study is microethnographical in the sense that although it adds to a holistic description of a culture by concentrating on one person's involvement in the culture.

  

Update May 18, 2010: I had to cancel Hong Kong, so I will propose the final manuscript to be published in Next Generation edition of Fast Capitalism. This is how they describe their policy.

Fast Capitalism is an academic journal with a political intent. We publish reviewed scholarship and essays about the impact of rapid information and communication technologies on self, society and culture in the 21st century. We do not pretend an absolute objectivity; the work we publish is written from the vantages of viewpoint. Our authors examine how heretofore distinct social institutions, such as work and family, education and entertainment, have blurred to the point of near identity in an accelerated, post-Fordist stage of capitalism. [Read the rest.]

4.2.10

Current research: about a serious game

Here's some information on and links to two article mansucript I am proposing to be published. One is titled "A serious game: The imagery of advertisements in Poker Magazine Finland reflecting gender in online poker culture" and it is for International Journal of E-Politics 1 (2). Here's the abstract:
This article analyzes the ways in which gender is represented through an examination of online poker advertisements, specifically the 2009 volume of Poker Magazine Finland. In a typical advertisement, a male poker champion endorses the game in a carefully staged, dark and serious atmosphere connoting a battle-like quality to the game. In advertisements where women or non-professional poker players are portrayed, the mood is less serious. Male poker champions smile in carefully staged advertisements only when they are shown to be winning or when the context is explicitly comical. In analyzing these advertisements, Katharine Frith’s tripartite approach is applied. Inspired by the findings of the analysis, the engendered subculture of online poker and gender in media in general are discussed.
The other one is written in Finnish and is proposed for Pelitutkimuksen vuosikirja 2010 (the yearbook of gaming research) in Finland.  Its title translates "On the reality of a postmodern gaming man: media-ethnographical notes on poker culture", or in Finnish "Postmodernin pelimiehen todellisuudesta: Mediaetnografisia huomioita pokerikulttuurista". Here's the English summary.
The article is based on the preliminary results of an anthropological research project focusing on poker culture as well as the media ethnographical observations within the project. The project concentrates on the phenomenology of poker in online and offline worlds. Supported by the theories of postmodern cultural studies, the article presents some observations of the advetising, masculinity and meaning of money related to poker. Moreover, the mode of existence of the representations of poker culture are commented by referring to the concept of hyperreal, among others.


Again, all comments are welcomed!

17.12.09

Update on my research: manuscript on poker ethics & chapter on Korean cybernationalism

A few recent fruits of my academic tree.

'Game of threat and money: Notes on the ethical discussion concerning state-run online poker service in Finland.' Proposed to be published in Journal of Gaming and Virtual Worlds 2 (2). (Under review, please do not quote.)


Abstract: Finland’s Slot Machine Association (RAY) is a state-run gambling organization that will launch an online poker service for Finns in 2010. This article describes and analyzes the ethical discussion provoked by an article in Helsingin Sanomat (the leading national newspaper) on the issue, and considers the various moral viewpoints taken of RAY as an online poker service provider, as well as discussing online poker as a wider contemporary phenomenon.

Please feel free to comment on the manuscript here or by email!


'Dokdo Island Dispute: Korean Reconstruction of History and National Identity in User-Created Content Media.' In Digital Memories: Exploring Critical Issues, edited by Anna Maj & Daniel Riha, published by Inter-Disciplinary Press, 2009, pp. 179-187.

Abstract: Japanese colonization of Korea (1910–1945) had an immense impact on Korean society and culture, and on a symbolical level, on what being Korean means today. The traumas of colonialism are still being widely discussed in Korea and there are certain key discursive nodes stemming from the colonial history that present Korea‟s concerns of contemporary Japan-Korea relations.

One of the discursive nodes is Dokdo (which the Japanese call Takeshima), a small and remote rocky island between the two countries in the East Sea (which the Japanese call the Sea of Japan. Both Japan and Korea lay claim to Dokdo, and both claim a long historical and geographical connection with the islets. In addition to traditional media, both have harnessed the cyberspace to support their cause. As both countries seek support from the international audience, the amount of Dokdo-related websites and online news in English is relatively high. Thus, the issue has turned from a small border dispute to a rhetorical fight between two nationalisms that use historical evidence to buttress their claims. The purpose of this paper is to examine how Koreans represent Dokdo, a disputed island in the sea between South Korea and Japan, to an international audience in user-created content media such as YouTube and Facebook. Moreover, the paper analyzes the ways the dispute is further used to reconstruct the history of South Korea and strengthen the national identity of Koreans. Theoretically, the paper refers to Anthony P. Cohen‟s analysis of the symbolism in community making as well as Benedict Anderson‟s thoughts on nations as imagined communities.

More information about the conference on which the book is based in my earlier post here.

14.12.09

Should Anthropologists Be Embedded with Troops in War?

"Anthropologists have traditionally had a pretty wonkish reputation, earnestly taking field notes while interviewing a tribal chief or lecturing in some college classroom about the intricacies of indigenous clan-systems. If the Pentagon has its way, though, more anthropologists will exchange their tweed for military fatigues and leave the halls of academe for the front lines. For the past two years, the U.S. military has embedded anthropologists and other social scientists with American troops in order to improve the Army's cultural IQ. But last week the American Anthropological Association (AAA) released a report coming out strongly against the program, saying that in both concept and application, it 'can no longer be considered a legitimate professional exercise of anthropology.'"

Read the rest of the TIME article here.

(Via @janchip from Twitter.)

7.12.09

Mobile technology, gender and development in Africa, India and Bangladesh

As requested, here is a more detailed description of our forthcoming project I wrote about earlier. It is edited from the main research plan of the project.

Name of project: Mobile technology, gender and development in Africa, India and Bangladesh
Organizing institution: Department of History and Ethnology, University of Jyväskylä.
Period: 2010-2013
Project Leader: Laura Stark, Professor of Ethnology


Background and significance of the research

One problem shared by the poor in all developing countries is lack of affordable access to relevant information and knowledge services. There is widespread consensus that information and communication technologies (ICTs) present the best solution to this problem, with mobile phones showing particular promise. Mobile phones are more affordable than computers, require less infrastructure, do not require the user to have much technological knowledge or even to be able to read and write, and are easy to carry from place to place. They lend themselves to flexible usage (text, voice and two-way communication), do not require special training, and the costs of connectivity are relatively low. Due to the low cost of labour, mobile phones in developing countries are much cheaper and easier to repair than computers. 3G “smart phones” are presently too expensive for the vast majority of buyers, but phones which avail GPRS and edge technology are already providing affordable access to the Internet in developing countries. Building 3G networks in developing countries will hugely improve the developmental potential of mobile technology.

Currently, services such as G-cash in the Philippines and M-Pesa in Kenya are providing mobile-based financial solutions for persons who may not otherwise have access to a bank. Mobile communications in Africa also offer access to information regarding where demand is highest for agricultural produce or fish, and enable small business owners to better communicate with their customers. By using mobile phones, people are spending less time and money on travel, and they can summon help and financial aid from relatives in times of crisis. Mobile phones are also facilitating the spread of rural health care and services. Ownership of mobile phones practically tripled in developing countries between 2002 and 2006. Secondary markets for used mobile devices, and practices such as phone renting and battery charging services make mobile phones within reach of even the poorest of the poor. Establishing mobile masts is a relatively inexpensive way of serving large and remote rural areas, and it is estimated that by 2010, 90% of the world will be covered by mobile networks (Bhavnani et. al. 2008).

Yet the introduction of new technologies does not itself automatically lead to economic growth and increased well-being. Privatization of teleservices has created the institutional problem of how states, service providers and NGOs can co-operate to provide developmental applications in affordable ways. In Africa, for instance, customer care is inadequate, interconnection charges are high, and operators collude due to lack of government regulations. Persons might own several phones but use them seldom or in a limited manner, rarely taking full advantage of services offered by the mobile platform. Many useful mobile applications have not been implemented on a large scale, and many crucial development issues such as illiteracy and women’s health have been neglected. In both Africa and India, there is also a strong need for services and software in local languages and dialects. Non-literacy is another barrier when text messaging or even punching in numbers to make a phone call.

To maximize the potential benefits of mobile technology solutions, closer attention must be paid to poverty’s dynamics, causes, and consequences. Poverty does not result merely from lack of connectedness to the information society, it is also a result of market restrictions, repressive governments, social injustice, and human exploitation. One of the most serious and far-reaching barriers to the eradication of poverty is gender inequality. Increased gender inequalities, even in the short-run, are having long-term consequences for economic growth and human development (Costa & Silva 2008, 9). Thus it is not surprising that one of the key target objectives of the Millenium Development Goals is the promotion of gender equality and women’s empowerment (UN General Assembly 2000).

Yet gender inequality has been rarely addressed in mobile solutions for development. The Grameen Village Phone project is one of the few mobile development projects to give special attention to women. Mobile-based services and systems can be a partial solution to poverty alleviation – but whose poverty? Men and women are often poor for different reasons, and what helps men may further jeopardize the well-being of women and girls (Whitehead 2003, 8). In Africa, for instance, women have long been active participants in the traditional economy. Will women remain economically active in the new mobile-powered world, or will men take more control? Will mobiles ultimately narrow or widen the gender opportunity gap? If Internet for the next billion will be different because it will be supported by mobile phones, will women and girls have access to it, and will it benefit their lives? It is now up to the research community to ensure that the Millenium Development Goals involving new ICTs do not conflict with development goals of gender equality and the empowerment of women.

Gender inequality is not only a socio-economic issue but also a cultural one. Attempting to solve it by creating laws and regulations can have little effect when their enforcement is undermined by customs and norms. Such symbolic fields as kinship obligations, honor and shame systems, and costly dowries and ceremonies represent dominant practices and enduring meaning structures which cannot be ignored by the villagers, nor can they be overlooked by stakeholders. This is why it is so important that anthropologists trained in cultural analysis carry out basic empirical research before policies are developed. At the same time, symbolic systems should be seen not merely as constraints but also as sources of agency and new interpretations which motivate the quest for change and development. Taking into consideration the fact that people are not passive “users” of technology but are agents who adapt mobile phone technologies to their own needs, we ask: how does mobile phone use affect gender relations in low income countries? How do gender relations, in turn, affect mobile phone use?

Our project is led by Professor of Ethnology Laura Stark, and includes four anthropologists. Project members will carry out research in India and Bangladesh, as well as 5 countries in Africa: 2 in East Africa (Kenya, Tanzania), 2 in West Africa (Cameroon, Ghana), and South Africa. Two of these are Finland’s long-term partners for development (Kenya and Tanzania), and one is a short-term cooperation partner (South Africa). We have chosen these countries because they are among the fastest growing telemarkets in the developing world, and all these states are actively designing ICT policies and encouraging the participation of NGOs and other stakeholders in designing and providing teleservices.

Research areas of the project members overlap with each other in order for findings to be mutually useful not just across the project team, but also to their many NGO cooperation partners. Our first area of concern is women’s health. Crentsil and Tenhunen will examine how NGOs manage and disseminate successful mobile-for-health programs in Bangladesh, India, Kenya, Ghana and South Africa by focusing on which important women's health issues have so far been neglected in mobile application design. Tenhunen will also focus on how mobile development applications can be implemented on a large scale. Crentsil and Tawah will focus on the use of mobile phones in information dissemination and retrieval for HIV/AIDS education, for instance through the grassroots practice of ‘beeping’ a health advice center (hanging up before the call is answered to save money), after which the health worker calls the caller back. Our second area of concern is the costs versus the benefits of mobile usage among the poor, which has been recently debated in mobile development circles. M-banking, for instance, has been hailed as the mobile application which will benefit people in developing countries the most, but research shows that most persons in Sub-Saharan Africa are too poor to save money and do not have earnings easily transferred through banking. Studies have also shown that some people go hungry so they can pay for mobile usage, others must walk 3-7 kilometers 2-3 times per week in order to recharge their mobile batteries and 79% of persons surveyed in rural Tanzania did not agree that mobile phone use reduced poverty (see Diga 2007; Mpogole, Usanga & Tedre 2008). Despite this, people still purchase mobiles, and so consensus on how we should measure “benefits” is changing. Jouhki, Stark and Tawah will examine the economic issues surrounding mobile phone use among rural inhabitants in India (Tamil Nadu), Tanzania (Iringa district), and Cameroon (Bamenda). Their focus will be on the economic and social impact upon women and girls of m-banking, remittances, and costs of money, time and energy.

Professor Laura Stark (Ethnology, U. of Jyväskylä). How the Tanzanian poor define “well-being”: economic costs vs. social benefits of mobile phone use. Stark will visit the I4D research group at Tumaini University in Tanzania, which has already done cost-benefit studies of mobile phone use, to explore the hypothesis that local people may define “benefits” in non-economic terms: the poor use the social networks maintained through telephony to generate financial flows such as remittances or help during a crisis, and denser and more dynamic social networks mean greater security. Stark will theorize the relationship between social networks and time and energy commitment to technology use in order to better design mobile solutions which bring greatest benefits from the perspective of the poor themselves.

Ph.D. Perpetual Crentsil (Anthropology, U. of Helsinki). Mobile telephony and healthcare delivery for women in rural Ghana and South Africa. Crentsil will focus on mobile solutions for improving the healthcare delivery system in Africa and map out mobile technology’s impact health care services provided to women and children among the rural and urban poor. Crentsil’s research will address following questions: how are mobile phones being used to improve reproductive health, the delivery of health information and care services provided to rural women? How are they supporting large-scale management of diseases such as HIV/AIDS and how does this affect women? How can mobile phone applications be put to new uses for improving women’s health? Crentsil will return to her previous fieldwork site in Ghana to work with the Grameen Foundation, which is using mobile applications to assist community health workers for neonatal and maternal health. After that, she will travel to South Africa to examine the role of mobile phones in HIV/AIDS education by focusing on the activities of Cell-Life, an NGO based in Cape Town which uses mobile technologies as a mass information channel. Crentsil’s interest in this study stems from her extensive research on HIV/AIDS and health systems in Africa, which resulted in her doctoral dissertation Death, Ancestors, and HIV/AIDS among the Akan of Ghana. Her findings will be disseminated to NGOs through other project members in Cameroon, Tanzania, India and Bangladesh.

Adjunct Prof., Ph.D. Jukka Jouhki (Ethnology, U. of Jyväskylä). The Meaning of "Nagarpesi": Diffusion, Gendered Use and Cultural Values of Mobile Technology in Rural Tamil Nadu, South India. Jouhki returns to the fieldsite of his dissertation research to focus on how the diffusion of mobile technology is changing the economic and sociocultural dynamics of rural Indian society, particularly with regard to gender and caste in the Villapuram district of Tamil Nadu. He examines economic costs and incentives to mobile use such as remittances, asking: do women and men perceive costs and benefits differently? What mobile applications and practices could increase the benefit to women? He also looks at caste-specific use and grassroots cost-benefit analysis among the very poor. How do untouchables use mobile technology? Where do remittances to them come from and could their flow be made easier? Would mobile banking make a difference? Tamil Nadu is an affluent state of India which has long relied on private enterprise for economic growth and has one of the most active ICT policies in India. As such, it provides an interesting comparison case with Tenhunen’s prior research on rural West Bengal which has been ruled by the Communist party since 1977 and has successfully pioneered a land reform which has led to rapid growth in agricultural growth.

(MA) Sanna Tawah (Ethnology, U. of Jyväskylä). The Market in my Hands: Mobile Phones for Social and Financial Connectivity among “Buyamsellam” women in rural Cameroon. Female small-scale entrepreneurs (“buyamsellam” women) in Bamenda, Cameroon, use mobile phones on a daily basis. They also have savings that they would need to bank, but no formal banking possibilities. Mobile banking has been launched in Cameroon, but is not widely used. Tawah will visit Tanzania to observe the use of the more popular M-Pesa (a mobile banking program for the poor launched in Tanzania in 2007) to compare applications and practices. She will also study technical phone support systems for farmers in Yaounde, Cameroon accessed through free mobile ‘beeping’ to see if the same concept could be applied to AIDS and health education in Bamenda, and to Crentsil’s field sites in Ghana and South Africa.

Adjunct Prof., Ph.D. Sirpa Tenhunen (Anthropology, U. of Helsinki). Social construction of gender sensitive mobile applications. Tenhunen uses her prior fieldwork data on the appropriation of mobile phones from rural India and Kenya to map out neglected development issues that could be tackled with mobile technology. In this project, she will work with NGOs to study potential mobile applications which could benefit women’s health. She will first conduct fieldwork among the applications developers in Nairobi, which has emerged as the hub of mobile application development in Eastern Africa. Tenhunen will collect data in order to examine which issues have been covered and whether development applications address women’s issues. To provide an understanding of the institutional prerequisites for implementing mobile applications on a large scale, she will also carry out a case study on Grameen Phone in Bangladesh, which has been able to successfully offer phone services which empower women. She will finally travel to India to co-operate closely with Dr. Devi Shetty’s Asia Heart Foundation and Narayana Hrudalaya (Bangalore, India) to develop concrete mobile applications for improving rural women’s health. She aims to answer the question of how businesses, state and NGOs can co-operate to successfully produce affordable services. What development issues do designers emphasize and how do they assess the gender impact of their applications? What cooperation is needed in order for NGOs to proceed from pilot cases to putting applications into practice on a large scale? Her findings will be disseminated to the other projects’ NGOs through local workshops.


Objectives

Research objectives. Worldwide, numerous mobile technology-based development projects have appeared in recent years, and the proliferation of conferences, websites, and project reports on mobile development reflect the rapid growth of interest in this area. Yet despite the enthusiasm surrounding this new field, very little long term, in-depth empirical research has yet been carried out, and mobile technology’s impact on development remains severely understudied by Finnish researchers and NGOs. As anthropologists trained in the ethnographic method, we are in a unique position to contribute significantly to the growing international knowledge in this dynamic field with innovation potential for stakeholders. One of our main objectives is for project members to utilize each others’ research and pass this knowledge on to their contact NGOs for future mobile applications.

In terms of theory, our objective is to challenge the paradigms of development theory as well as the “social shaping of technology” approach. In terms of practice, all projects will contribute to developing both gender-sensitive mobile technology applications and “best practices” guidelines. Our researchers start from a careful ethnographic study of mobile phone use in their research locations, and then proceed to developing suggestions for developmental mobile applications in co-operation with NGOs and other stakeholders. We also identify positive and effective grass-roots solutions for empowering women and girls which have already proven successful, and could be applied to other contexts.

Hypotheses. Following the Social Shaping of Technology (SSA) and Social Construction of Technology (SCOT) approaches, we reject views of technological determinism and see the impact of a particular technology as deriving not from the design itself but from the struggles and negotiations among interested parties (Pinch & Bijker 1984; Bijker & Pinch 1987; Williams & Edge 1996). Social constructionist approaches view technologies as broad-based systems comprising not merely physical artefacts, devices and infrastructures, but also social and cultural patterns of behaviour, regulatory laws and policies, education and know-how. Seeing technology as a social construct means recognizing that technologies embody gender differences (Litho 2005). Despite the strengths of the social construction of technology theory, it has recently come under reassessment (Hyysalo 2006 and Mackay & Gillespie 1992). The overall theoretical aim of the project is to develop the SCOT theory to further understand how the social shaping of technology is intertwined with culture while leaving space for a technological imagination not completely dictated by it.

We also view issues of gender and development from a holistic anthropological perspective. Researchers have recently focused on three broad areas which are helping us to better understand how gender inequality is tied to poverty. First, it has been recognized that what happens inside the household is crucial. In the 1970s and 1980s, poverty reduction strategies that targeted male household heads erroneously assumed that benefits would ‘trickle down’ to the rest of the household. In the late 1980s, it was recognized that male heads of household tended to distribute resources in ways which disadvantaged women and girls, and even when women generated income outside the home, they did not always retain control over those resources (Kennedy & Cogill 1987).

Second, overwhelming cross-cultural evidence suggests that women in many less developed countries are expected to invest in their families rather than in their own well-being, while men are freer to invest only in themselves. This has been called the feminisation of responsibility and/or obligation (Chant 2006, 2008). Women have primary responsibility for the unpaid care of the family and dependent children, while men withhold earnings or appropriate those of wives to fund fundamentally self-oriented pursuits (Chant 2008, 27). Poor men’s desertion of families is another strategy for escaping the responsibilities of contributing to household consumption (Sen 2008, 7). Poorer working women have coped by sacrificing the education of their daughters who are expected to help their mothers care for the family (Kabeer 2008, 5). Thus poverty is not just about a lack of basic needs, but of opportunities and choices.

Third, it has been recognized that the most disadvantaged population group in developing countries are girls. They bear a heavy burden of work at home, receive less education than boys, are channelled into low paying jobs, vulnerable to exploitation and violence, and are pressured to marry young, sometimes even before the age of 15. M-banking through a private savings accounts accessible through SMS would be one way to improve young women’s access to and control over their own earnings. Girls giving birth in adolescence are at greater risk of mortality, and girls are also at greater risk of infection from HIV and AIDS than boys and young men. As girls enter and move through adolescence, they become increasingly socially isolated, and this isolation only increases after they marry (Mathur, Greene & Malhotra 2003). Social isolation carries not only risks of remaining uneducated and illiterate, but also of rape and HIV infection. Health education could be set up through text messaging to mobile phones to reach girls who are socially isolated. The well-being of girls is important not only from a human rights’ standpoint, but also because girls grow up to be mothers, and therefore play a key role in the intergenerational transmission of poverty.

Although material poverty has received the most attention in development research since the 1970s, gender inequality is not just a matter of income and nutritional intake. A more promising approach acknowledges the multi-dimensional nature of gender disadvantage: lack of access to education, marriage customs and age at marriage, violence against women, norms regarding work and responsibility, inheritance and property rights, equal access to housing, control over resources such as land and water, distribution and consumption of resources within the household, and the socio-economic impact of health problems and HIV/AIDS. We seek to contribute to development theory by looking at how all these factors impact each other, and how rapidly disseminating mobile technologies are implicated.

It is only through holistic gender analysis that mobile technologies can fulfil their enormous potential for improving the lives of women and girls in low income countries. Sirpa Tenhunen has already shown how mobile technology has produced benefits for women in rural India. Just a decade ago, women could be facing food scarcity, or be mistreated in their husband’s house for years before the news reached their parents. Now, phones are helping women in rural India to keep in touch with relatives, and since natal families continue to be the major source of help for married women, girls pay attention to whether there is a mobile phone in the house or neighborhood of a potential suitor (Tenhunen 2008, 531)

Mobile phones also carry great promise for alleviating health-related problems, since poverty is both a cause and consequence of illness. Poverty means less access to health services, and women in particular have less access than men. Health services utilizing mobile technologies could help women receive the assistance they need. Illness, in turn, leads to poverty when people are forced to sell their assets in order to get treatment. The possibility of obtaining affordable health care and guidance through mobile services before the illness gets worse could save huge numbers of people from poverty.

Justification for how the proposed research ties in with this call and its objectives. The proposed project is directly connected to the themes of the call: we examine the current impact and future potential of mobile phone technologies in low income countries for the eradication of extreme poverty and the increasing of economic, social and cultural interaction through more accessible communication. We analyze the gender implications of mobile development solutions in order to ensure their promotion of equality and human rights.