Digital humanities scholars use computational methods either to answer existing research questions or to challenge existing theoretical paradigms, generating new questions and pioneering new approaches. One goal is to systematically integrate computer technology into the activities of humanities scholars, such as the use of text-analytic techniques; GIS; commons-based peer collaboration; interactive games and multimedia in the traditional arts and humanities disciplines like it is done in contemporary empirical social sciences.
La netnografía se presenta como un nuevo método investigativo para indagar sobre lo que sucede en las comunidades virtuales, mas propiamente de lo que acontece en Internet. El método deviene de la aplicación de la etnografía al estudio del ciberespacio. Su pretensión transita por erigirse como ciencia de lo que ocurre en la red de redes, esta pretensión, reclamada por toda disciplina emergente, aún es difusa; se presenta más como una técnica de investigación de las vivencias en los espacios virtuales. Sus orígenes se sitúan en los Estados Unidos, su aplicación actual mas evidente es la expresada por el Marketing, en los estudios de mercado.
In 2000, the media scholar and digital humanities practitioner Johanna Drucker sat on a panel at SUNY Albany with Jacques Derrida. They were there to discuss digital media, but something totally unexpected happened: failure. Derrida was “unable,” writes Drucker, “to get a purchase on digital media.”1
The problem was not Derrida, but theory itself. Derrida made his observations at a remove, pronouncing at a distance on the changes wrought by digital technology. “This will not do,” Drucker declares, not even for one of the greatest theorists of our time. We must theorize digital technology through critical engagement with the medium itself, through making and breaking and building and reflecting. Pressing the humanistic against the digital, acknowledges Drucker, we fail and fail and fail, and “what is revealed in the processes is not what the machine does not know — but what we have not, until this exercise, been ourselves able to see.”
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