"Amid an overwhelming amount of mobile options and solutions, it's easy to see why responsive design's singular code seems like an alluring universal panacea for mobile optimization. However, while responsive design aims to scale web content fluidly across multiple devices with different screen sizes, it may not represent the best option for organizations aiming to deliver unique and innovative experiences to customers. ...
The future of digital business depends primarily on mastering the mobile channel. Mobile's mushrooming numbers are due to the convenience of remote access and a new reliance upon the delivery of information when and where little to none was previously available. When developing your approach to engaging customers via mobile, it is key to ensure your strategy accounts for the rising expectations your customers have for this important channel.
Once you understand the kind of mobile experience you want to create, you can decide whether adopting a responsive design philosophy can deliver upon these expectations and goals. While responsive design can help you achieve a certain measure of consistency across channels, the real prize lies with the ability to create unique experiences. A broader multi–screen approach designed dynamically by channel will enable the sort of customer experiences that yield higher engagement and contribute to overall success."
(Carin van Vuuren, 18 November 2012, Forbes)
"For many young people social networks such as Facebook are an essential part of their student experience. Other web–based, interactive services like Wikipedia and YouTube are also an important facet of everyday student life. New technologies have always been scrutinized for their capacity to support education and, as social technologies become more pervasive, universities are under increasing pressure to appropriate them for teaching and learning. However, the educational impact of applying these Web 2.0 technologies is uncertain.
Using a Foucauldian perspective, my qualitative study explores the networked experiences of disabled students to examine how dis/ability difference is ascribed and negotiated within social networks. Data comprises 34 internet–enabled interviews with 18 participants from three English universities. Interviews incorporate the internet to expand opportunities for discussion, observation and analysis. Mobile broadband, a remote desktop viewer and screen capture have been flexibly applied together to ensure an accessible interview situation and recognise students' preferences and circumstances. Data is analysed using discourse analysis, with an attention to context framed by activity theory.
Disabled students' networked experiences are found to be complex and diverse. For a proportion, the network shifts the boundaries of disability, creating non–disabled subjectivities. For these students, the network represents the opportunity to mobilise new ways of being, building social capital and mitigating impairment.
Other participants experience the network as punitive and disabling. Disability is socio–technically ascribed by the social networking site and the networked public. Each inducts norms that constitute disability as a visible, deviant and deficit identity. In the highly normative conditions of the network, where every action is open to scrutiny, impairment is subjected to an unequal gaze that produces disabled subjectivities. For some students with unseen impairments, a social experience of disability is inducted for the first time.
As a result, students deploy diverse strategies to retain control and resist deviant status. Self–surveillance, self–discipline and self–advocacy are evoked, each involving numerous social, cognitive and technological tactics for self–determination, including disconnection. I conclude that networks function both as Technologies of the Self and as Technologies of Power. For some disabled students, the network supports 'normal' status. For others, it must be resisted as a form of social domination.
Importantly, in each instance, the network propels students towards disciplinary techniques that mask diversity, rendering disability and the possibility of disability invisible. Consequently, disability is both produced and suppressed by the network."
(Sarah Lewthwaite, Slewth Press)
"The Mutato–Archive is a collection of non–standard fruits, roots and vegetables, displaying a dazzling variety of forms, colours and textures... The complete absence of botanical anomalies in our supermarkets has caused us to regard the consistency of produce presented there as natural. Produce has become a highly designed, monotonous product. ... The Mutato–Project serves to document, preserve and promote these last survivors of biological variety."
(Uli Westphal, 2006)
"For we know that our patchwork heritage is a strength, not a weakness. We are a nation of Christians and Muslims, Jews and Hindus – and non–believers. We are shaped by every language and culture, drawn from every end of this earth; and because we have tasted the bitter swill of civil war and segregation, and emerged from that dark chapter stronger and more united, we cannot help but believe that the old hatreds shall someday pass; that the lines of tribe shall soon dissolve; that as the world grows smaller, our common humanity shall reveal itself; and that America must play its role in ushering in a new era of peace."
"[Esperanto] was very much the child of its times, like Theosophy, perhaps, or even Communism, which explains both its rapid spread in the early part of the 20th century as well, I think, as its eventual failure, if that's the right word, to live up to the hopes of the hopeful [Dr Ludwik Zamenhof], the founder of the movement.
It's also unsurprising that after the nightmare of the first world war, so many people around the world were inclined, in an era of modernism, to imagine peace in universalist terms.
A century later, we live in a rather different world, one where diversity (in dialects, ethnicities, customs, beliefs) is widely celebrated as a very fine thing, while anything that smacks of a grand narrative (a universal truth, a universal movement, anything hegemonic) is regarded with suspicion, although not universally, naturally."
(Robert Dessaix, 21 January 2006, ABC Australia)