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Journal articles on the topic 'Cyberculture'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Cucos, Constantin, and Ciprian Ceobanu. "Cyberculture." International Journal of Learning: Annual Review 16, no. 6 (2009): 309–18. http://dx.doi.org/10.18848/1447-9494/cgp/v16i06/46352.

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2

Dery, Mark. "Cyberculture." South Atlantic Quarterly 91, no. 3 (1992): 501–23. http://dx.doi.org/10.1215/00382876-91-3-501.

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3

Melro, Ana. "European cybercultures: between the mix and idiosyncrasy. The role of interconstitutionality." UNIO – EU Law Journal 9, no. 2 (2023): 106–17. http://dx.doi.org/10.21814/unio.9.2.5519.

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The process in which constitutions mutually influence and reflect each other and what the European Union project is in between has become increasingly evident. It is therefore important to understand how this happens and what consequences it has. This process is reflected in national cultures, both in legislation and in the political and social strategies defined at various levels, such as mobility, sustainability, consumption of goods and services, among many others. With the development and social implementation of Information and Communication Technologies, cyberculture has come to stand al

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4

Placido, Carlos Eduardo de Araujo, Juliano de Mesquita Pinheiro, and Flavianny Monteiro Carvalho. "The cybercultural characteristics present in the digital story The Boat (2015)." Caderno Pedagógico 21, no. 10 (2024): e9996. http://dx.doi.org/10.54033/cadpedv21n10-423.

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The digital story The Boat (2015) by Matt Huynh revolves around the Vietnamese teenager Mai who had to emigrate from Vietnam to Australia in a boat. Mai had to endure poor living conditions such as hunger, thirst, and emotional distress caused by the war. In this context, the digital story narrates those hardships and provides an immersive, interactive reading experience by incorporating cybercultural features into the narrative. Despite the prevalence of cyberculture in the narrative, recent studies about The Boat (2015) focus either on movement-related features (Lehman, 2020) or utilize the

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5

Ingram, J. "Ethnobotany—cyberculture." Trends in Plant Science 3, no. 6 (1998): 243. http://dx.doi.org/10.1016/s1360-1385(98)01264-3.

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6

Gere, C. "Writing Cyberculture." Oxford Art Journal 22, no. 1 (1999): 147–57. http://dx.doi.org/10.1093/oxartj/22.1.147.

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7

Lemos, André. "Villes et cyberculture." Sociétés 79, no. 1 (2003): 123. http://dx.doi.org/10.3917/soc.079.0123.

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8

Golderman, Gail M., and Bruce Connolly. "Infiltrating NetGen Cyberculture." Serials Librarian 53, no. 3 (2007): 165–82. http://dx.doi.org/10.1300/j123v53n03_11.

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9

Ma, Li Juan. "Research on the Development and Influence of the Cyberculture." Advanced Materials Research 1030-1032 (September 2014): 2753–56. http://dx.doi.org/10.4028/www.scientific.net/amr.1030-1032.2753.

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Cyberculture or computer culture is the culture that has emerged, or is emerging, from the use of computer networks for communication, entertainment, and business. It is also the study of various social phenomena associated with the Internet and other new forms of the network communication, such as online communities, online multi-player gaming, wearable computing, social gaming, social media, mobile apps, augmented reality, and texting, and includes issues related to identity, privacy, and network formation. With the era of cyberculture, ideological issues are prominent increasingly at all le

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10

Weissberg, Jean-Louis. "Respirations de la cyberculture." Le Télémaque 22, no. 2 (2002): 7. http://dx.doi.org/10.3917/tele.022.0007.

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11

Oliveira, Larissa Xavier de, and Maria de Lourdes Rossi Remenche. "English Teaching in Cyberculture." Journal of Humanities and Education Development 2, no. 3 (2020): 233–44. http://dx.doi.org/10.22161/jhed.2.3.10.

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12

Huerre, Patrice. "Vous avez dit cyberculture ?" Enfances & Psy 55, no. 2 (2012): 22. http://dx.doi.org/10.3917/ep.055.0022.

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13

Wawrzynski, Tomasz. "ARTIFICIAL INTELLIGENCE AND CYBERCULTURE." RADIOELECTRONIC AND COMPUTER SYSTEMS, no. 3 (September 28, 2020): 20–26. http://dx.doi.org/10.32620/reks.2020.3.02.

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Artificial intelligence and cyberculture adopt our values. The world of cyberspace has developed new standards of cooperation and communication. A huge number of Internet users use many services on the Internet. This has led to a revision of many deadlines, such as cooperation, organization of leisure time, the resolution of official matters. Millions of people around the world belong to various supranational social organizations and platforms. Artificial intelligence collects all the information about us and our actions on the Internet. Cyberculture arose spontaneously, ignoring nationality o

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14

V.A., Emelin. "Cyberculture and network libertarianism." National Psychological Journal, no. 3 (2018): 3–11. http://dx.doi.org/10.11621/npj.2018.0301.

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15

Pereira, Luís Moniz. "Cyberculture, symbiosis, and syncretism." AI & SOCIETY 33, no. 3 (2017): 447–52. http://dx.doi.org/10.1007/s00146-017-0715-6.

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16

Morales, Francisco Espinoza, and Cruz García Lirios. "Cyberculture networks in the literature from 2019 to 2022." International Journal of Information Systems and Informatics 3, no. 4 (2023): 150–66. http://dx.doi.org/10.47747/ijisi.v3i4.1001.

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Gross Similarly , cyberculture refers to a scenario of intellectual capital, which is an intangible asset for organizations focused on the management, production and transfer of knowledge. In this sense, the usefulness and ease of use of information technologies presuppose computational skills, but these entail risks and stigmas that inhibit the climate of relationships, support and innovation. Therefore, the establishment of a model for the study of organizational cyberculture around knowledge innovation is the objective of this work. A documentary study was carried out with a selection of so

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17

Ferigato, Sabrina Helena, Carla Regina Silva, and Gerusa Ferreira Lourenco. "Cyberculture and Occupational Therapy: Creating Connections." South African Journal of Occupational Therapy 47, no. 2 (2017): 45–48. https://doi.org/10.17159/2310-3833/2017/vol47no2a9.

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This paper explores the contemporary challenges and possibilities that cyberculture adds to occupational therapy. This analysis is necessary because we are experiencing a gradual and irreversible virtualisation of our everyday life and actions along with the expansion of cyberspace. The theoretical techniques of occupational therapy and the theories of Pierre Levy suggest that these challenges are at a minimum on two levels: (1) the need to update our object of intervention, human participation and occupation in the context of cyberculture, and (2) the identification and creation of current de

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18

Kim, Tae Youn. "La cyberculture des jeunes Coréens." Sociétés 122, no. 4 (2013): 33. http://dx.doi.org/10.3917/soc.122.0033.

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19

Belejack, Barbara. "Cyberculture Comes to the Americas." NACLA Report on the Americas 30, no. 3 (1996): 14–17. http://dx.doi.org/10.1080/10714839.1996.11722848.

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20

Rüdiger, Francisco. "Critique and reflexiveness in cyberculture." Matrizes 1, no. 2 (2008): 219. http://dx.doi.org/10.11606/issn.1982-8160.v1i2p219-225.

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21

McMurdo, George. "Getting Wired for McLuhan's cyberculture." Journal of Information Science 21, no. 5 (1995): 371–81. http://dx.doi.org/10.1177/016555159502100504.

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22

Kelly, Owen, and Rob Fisher. "CFP: Cyberculture Conference at Oxford." Science Fiction Studies 35, Part 1 (2008): 169–70. https://doi.org/10.1525/sfs.35.1.0169a.

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23

Dalimunthe, Maulana Andinata, Abdi Mubarak Syam, Aris Suhendar, and Nazil Mumtaz Al-Mujtahid. "Deconstructing Islamic Cyberculture: Mitigating Inferiority and Cancel Culture in Virtual Space." OPINI: Journal of Communication and Social Science 1, no. 2 (2024): 12–26. http://dx.doi.org/10.70489/opini.v1i2.322.

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This article aims to explore the values of Islamic Cyberculture in mitigating inferiority and cancel culture in virtual spaces. The phenomenon of cancel culture and inferiority is an interesting issue. In Indonesia, this issue has affected people's personal lives, from rejection to petitions. This is certainly legitimate because there are no regulations governing the criminal offence of cancel culture. However, psychologically, it is found that this culture arises because of the inferiority of individuals so that they make destructive movements. The urgency of this research is to rebuild Islam

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24

Mousa, Ahmad. "La Cyberanthropologie, le soi sur Internet." Traduction et Langues 16, no. 1 (2017): 131–47. http://dx.doi.org/10.52919/translang.v16i1.626.

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Cyberanthropology, the self on the Internet The Cyberanthropology or the anthropology of cyberculture is the study of human beings-machine relation and the relation among human beings, in a cyberspace free from any physical presence and whose contents are changing and unstable. We could have, as a result of the human being-machine relation, a varied and multiple self, representing by that a postmodern era in which the person would face a fragmentation of both individual and collective identity. This research showed that Cyberanthropology does not present itself as a completely new discip

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25

Bălan-Budoiu, Oana. "Cyberculture – The field of IT in music education management / Cybercultura – dimensiunea IT în managementul educațional musical." Tehnologii informatice și de comunicație în domeniul muzical / Information and communication Technologies in Musical Field 14, no. 1 (2023): 7–14. http://dx.doi.org/10.47809/ictmf.2023.01.01.

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26

Ismanto, Idealita. "BUDAYA SELFIE MASYARAKAT URBAN Kajian Estetika Fotografi, Cyber Culture, dan Semiotika Visual." REKAM: Jurnal Fotografi, Televisi, dan Animasi 14, no. 1 (2018): 67. http://dx.doi.org/10.24821/rekam.v14i1.2138.

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Penelitian ini membahas eksistensi individu yang dikonstruksi berdasarkan budaya visual. Selfie dan media sosial pada budaya visual sebagai wujud eksistensi merupakan kata yang tepat untuk menyikapiperkembangan eksistensi masyarakat. Persoalan yang diangkat membahas bagaimana budaya selfie dapat terjadi pada masyarakat urban, mengkaji budaya selfie melalui kajian estetika fotografi, cyberculture, dan semiotika visual serta perubahan sosial yang terjadi dalam masyarakat urban. Metode yang digunakan adalahobservasi dan wawancara. Kegiatan analisis data dimulai dari tahap pengumpulan data, tahap

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27

Vlasenko, F. P., and Ye V. Levcheniuk. "INFORMATION CULTURE AND CYBERCULTURE IN THE CONTEXT OF MODERN SOCIETY DEVELOPMENT." UKRAINIAN CULTURAL STUDIES, no. 2 (5) (2019): 75–79. http://dx.doi.org/10.17721/ucs.2019.2(5).14.

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Goal. To carry out socio-philosophical conceptualization of the phenomenon of information culture and cyberculture as the newest factors that determine the development of modern society and is characterized by intensification of processes of informatization and technologization. Theoret- ical basis. The authors have proved that the concepts of information culture and cyberculture are united in the sense of theoretical generalizations about understanding the essence of modern society (mass, virtual, global, information) and so on. It is substantiated that the main condition and consequence of t

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28

Alves, Paulo Falcão. "Arte e Cibercultura: A Simbiose Imperfeita?" Cultura Digital 2, no. 1 (2024): 27–39. http://dx.doi.org/10.23882/cdig.240997.

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Postmodernity came to break with the Enlightenment ideals, leading to the total bankruptcy of the concepts of the past considered certain and true. The construction of reality began to be expressed through screens where artistic production found new bases through what Lévy called cyberculture. By discussing these concepts, which are interconnected through new digital expressions, we intend to understand to what extent cyberculture can constitute a basis for artistic expression without breaking with the anthropological ideals that still define contemporary times.

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29

Sousa, Francisco, Marcio Da Costa Berbat, and Victor F. A. Barros. "Formação de professores no contexto da cibercultura." Cadernos de Educação Tecnologia e Sociedade 11, no. 4 (2018): 533. http://dx.doi.org/10.14571/brajets.v11.n4.533-542.

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This special issue of BRAJETS – Brazilian Journal of Education, Technology and Society – is focused on the topic “Teacher education in the context of cyberculture”. The articles were written by researchers who have faced the challenge of reflecting on education and technology in various settings of teacher education. Such reflection has taken a variety of social perceptions on knowledge construction into consideration. As many procedures become automatic and connections between people become widespread, BRAJETS, through the publication of this special issue, addresses a contemporary issue: the

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30

Andrade, Graziela, and Anderson Fabian Ferreira Higino. "Informação e corpo: uma dança entre o individual e o social." Txt: Leituras Transdisciplinares de Telas e Textos 5, no. 10 (2016): 23. http://dx.doi.org/10.17851/1809-8150.5.10.23-47.

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<p><strong>Resumo: </strong>Com base na articulação de fundamentos teóricos da semiótica, das redes sociais e do pensamento complexo, são discutidas as relações que unem informação e corpo, no contexto do perene diálogo entre indivíduos e múltiplos níveis de organização social. Nossa jornada cibercultural tem como ponto de partida um experimento inovador, no domínio da criação coreográfica, e segue a trilha dos complexos desafios hoje presentes nas intrincadas experiências de leitura da realidade e de produção individual-coletiva de sentidos, projetos, biografias e histórias.

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31

Bennis, Mohammed. "Cyberculture/Cyberspace as a Mode of Transmission of Cultures, Identities and Power Relations: A Theoretical Perspective." Journal of Humanities and Social Sciences Studies 6, no. 6 (2024): 36–42. http://dx.doi.org/10.32996/jhsss.2024.6.6.5.

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The sweeping rise of new technologies has allowed for the normalization of digital tools and devices as powerful modes of communication and transmission of cultures, lifestyles, languages, texts, and power relations. Communication has definitely and irreversibly taken on a new turn/trajectory in cyberspace, where people have transferred their offline activities, experiences, interactions, and socialization. Cyberspace is a vast, open, and malleable space that gives momentum to human communication and velocity to the multi-layered process of transmission. Cyberspace, as an electronic and digita

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32

Putrov, Sergiy, and Galina Ivanova. "Cyberculture: Change and Rehabilitation the Body." Philosophy and Cosmology 21 (September 2018): 116–22. http://dx.doi.org/10.29202/phil-cosm/21/12.

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33

Ganggi, Roro Isyawati Permata. "Cybrarian: Transformasi Peran Pustakawan dalam Cyberculture." Anuva 3, no. 2 (2019): 127–33. http://dx.doi.org/10.14710/anuva.3.2.127-133.

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Cyberculture merupakan budaya baru yang dipengaruhi dengan adanya penemuan komputer dan internet. Budaya baru ini memiliki perubahan yang luas dalam segala aspek tak terkecuali dalam bidang perpustakaan. Cyberculture sendiri meliputi berbagai bidang keilmuan, diantaranya: ilmu komputer, sosiologi, sastra dan bahasa, multimedia, filosofi, ekonomi, feminisme, politik, cyberpsychology, dan ilmu budaya. Secara konvensional peran pustakawan masih berkutat dalam bidang pengelolaan dan pelayanan pemustaka. Peran lain yang dimainkan oleh seorang pustakawan adalah membantu pemustaka, menjaga perpustaka

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34

Tierney, Matt. "Cyberculture in the Large World House." Configurations 26, no. 2 (2018): 179–206. http://dx.doi.org/10.1353/con.2018.0011.

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35

Gunkel, David J. "Virtually transcendent: Cyberculture and the body." Journal of Mass Media Ethics 13, no. 2 (1998): 111–23. http://dx.doi.org/10.1207/s15327728jmme1302_5.

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36

Abbate, Janet. "Prefiguring Cyberculture: An Intellectual History (review)." Technology and Culture 45, no. 4 (2004): 901–2. http://dx.doi.org/10.1353/tech.2004.0155.

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37

Sitek, Magdalena, and Małgorzata Such-Pyrgiel. "Influence of cyberculture on human rights." Journal of Modern Science 39, no. 4 (2019): 201–15. http://dx.doi.org/10.13166/jms/101510.

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38

Berry, Vincent. "Une « cyberculture » : ludique, collaborative et paradoxale." MédiaMorphoses 22, no. 1 (2008): 55–61. http://dx.doi.org/10.3406/memor.2008.2161.

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Comment resituer la «culture » des jeux en ligne dans un ensemble plus large de pratiques économiques, technologiques et ludiques ? Et, puisqu’il s’agit de parler de culture, quelles en seraient les caractéristiques et/ ou spécificités ?

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39

Duque, João Manuel. "UTOPIAS NEOGNÓSTICAS DO PÓS-HUMANO NA CIBERCULTURA. PARA UMA LEITURA FILOSÓFICO-TEOLÓGICA." Perspectiva Teológica 48, no. 1 (2016): 163. http://dx.doi.org/10.20911/21768757v48n1p163/2016.

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Resumo: Propõe-se um exercício de cibercrítica teológica, ou seja, uma análise crítica das tendências pós-humanas inerentes à cibercultura. Partindo do pressuposto de que a cibercultura é atualmente a cultura dominante e de que muitos dos seus elementos possuem caraterísticas gnósticas, são estudadas algumas das suas teorizações mais radicais, em que esse gnosticismo se manifesta de modo mais evidente. Ao desafio do pós-humanismo inerente a certas utopias da cibercultura é contraposta a noção judaico-cristã de pessoa, como base de uma antropologia anti-gnóstica.Abstract: This paper is an exerc

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40

Lemos, André. "The critique of essentialist critique of cyberculture." Matrizes 9, no. 1 (2015): 29. http://dx.doi.org/10.11606/issn.1982-8160.v9i1p29-51.

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The objective of this paper is to analyze the critical perspective of cyberculture from the discussion on the essence of technology. The article revisits the classic discussion about the essence of technology and updates it from the visions of the new critics of digital culture. The central argument is that traditional critical perspective (fundamentalist or pessimistic) fails to address the phenomena of digital culture by essentialist bias. It proposes an analysis of cyberculture by Actor-Network Theory (ART) since a focused view, stucked to the constituent networks of technical phenomenon, a

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41

Shakirov, Al'fred Il'darovich, and Marina Vladimirovna Simkacheva. "Ontological foundations of cyberculture in a digital society." Философия и культура, no. 4 (April 2023): 227–38. http://dx.doi.org/10.7256/2454-0757.2023.4.40566.

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The object of the study is the culture of digital society, the subject is the ontological foundations of culture. The aim of the research is to reveal the ontological problems of cyberculture, which becomes the basis for a digital society with a virtual nature. In the modern world, the impact of digital technologies on human life has acquired an irreversible scale. The changes affected not only socio-economic relations, but also affected the sphere of personal relationships, information perception and cognitive processes of the individual. People are spending more and more time on the Internet

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42

Fuadi. "CYBERCULTURE FRAMES CONTEMPORAR DA'WAH IN MODERN SOCIETY." JURISTA: Jurnal Hukum dan Keadilan 7, no. 2 (2023): 222–41. http://dx.doi.org/10.22373/jurista.v7i2.81.

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The phenomenon of modern society has now taken root in the joints of life which has a broad impact in all fields. Internet treats in information technology have transformed into a virtual space called cyberculture, which is a society that lives in a virtual culture in interactions between individuals, groups and communities carried out through forums, newsgroups, and chats. Cyberculture is any culture that has or is emerging from the use of computer networks for communication, entertainment, and business into virtual spaces, such as: virtual self, virtual community, virtual politics, virtual e

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43

Byer, Glen C. J., John Clark, Sebastian Mahfood, and Lawrence J. Welch. "Generative Neo-Cyberculture in the Modern Seminary." Teaching Theology and Religion 5, no. 2 (2002): 113–17. http://dx.doi.org/10.1111/1467-9647.00128.

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44

Anthony, Kate, and DeeAnna Nagel. "Appreciating Cyberculture and the Virtual Self Within." Self & Society 40, no. 3 (2013): 25–28. http://dx.doi.org/10.1080/03060497.2013.11084277.

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45

Pradhan, Debasish. "Web 2.0 Technology: Cybersociety, Cyberculture and Cybercrime." SALESIAN JOURNAL OF HUMANITIES & SOCIAL SCIENCES 4, no. 1 (2013): 51–59. http://dx.doi.org/10.51818/sjhss.04.2013.51-59.

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46

Viana, Luciana Carla Lima da Silva, and Zeina Rebouças Corrêa Thomé. "The contribution of cyberculture to teacher training." Concilium 23, no. 18 (2023): 572–85. http://dx.doi.org/10.53660/clm-1987-23n55.

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This article presents research into the contribution of cyberculture to teacher training. The general objective of this study was to investigate how digital culture influences and redefines pedagogical practices and training, and to achieve this objective, the following specific objectives were established: to analyze the interaction between network culture and teaching competencies, to investigate the reconfiguration of teaching practices in the digital age, and to examine the ethical and social implications of integrating it into education. The methodology used to achieve these objectives in

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47

Yessenbekova, U. M., A. A. Mamankul, A. A. Syzdykova, and B. Kutym. "Media convergence in social communication and cyberculture." BULLETIN of L.N. Gumilyov Eurasian National University. Journalism Series 144, no. 3 (2023): 87–102. http://dx.doi.org/10.32523/2616-7174-2023-144-3-87-102.

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The article is devoted to a theoretical study of the role of media convergence in the formation of social communication and cyber culture. Comprehensive analysis showed that the convergence of mass media has become a defining factor in the interaction between people and the media. During the discussion of various aspects of media convergence and its place in public relations, connections with traditional culture, scientific conclusions were drawn. The study found how media convergence contributes to the development of cyberculture. People actively interact through social networks, forums, blog

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48

Khairani, Aulian. "Konstrusi Hoax Melalui Fitur Media Sosial Dalam Persfektif Cyberculture Hoax Constructions through Social Media Features in a Cyberculture." DIALEKTIKA KOMUNIKA: Jurnal Kajian Komunikasi dan Pembangunan Daerah 7, no. 2 (2020): 64–74. http://dx.doi.org/10.33592/dk.v7i2.360.

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Fenomena kemunculan hoax di media sosial memang bukanlah hal baru, tetapi penyebarannya yang semakin meluas menjadi persoalan serius bukan hanya pada kasus hukumnya tetapi melihat bagaimana hoax menjadi masalah sosial karena perilaku pengguna media sosial yang telah melegitimasi perilaku manipulatif melalui akun media sosial. Penyebaran informasi bohong bahkan sengaja dilakukan menggunakan fitur-fitur di media sosial untuk tujuan dan kepentingan tertentu sehingga aktifitas menipu dalam ruang public digital kini telah menjadi tren atau budaya baru dikalangan pengguna sosial media. Fokus tulisan

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49

Santos, Edmea, Frieda Marti, and Rosemary dos Santos. "O MUSEU COMO ESPAÇO MULTIRREFERENCIAL DE APRENDIZAGEM: RASTROS DE APRENDIZAGENS UBÍQUAS NA CIBERCULTURA." Revista Observatório 5, no. 1 (2019): 182–201. http://dx.doi.org/10.20873/uft.2447-4266.2019v5n1p182.

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As novas relações que se estabelecem entre a técnica e a vida social geram novas formas de comunicação, de produção cultural e fenômenos sociotécnicos, desenvolvendo uma nova cultura contemporânea, a cibercultura. Diante desse novo contexto sociotécnico, os museus passaram a fazer uso das tecnologias digitais em rede e móveis, visando potencializar a experiência comunicacional e educacional de/com seus visitantes. Este artigo tem como objetivo discutir o espaço museal na cibercultura, apresentando-o como rede educativa e espaço multirreferencial de aprendizagem, e mostrar exemplos de usos das

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50

Rambe, Elismayanti, Novebri Novebri, and Resdilla Pratiwi. "Communication Strategy of Cyberculture-Based Religious Leaders in Creating Religious Harmony in Multicultural Communities in Medan City." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 4, no. 2 (2022): 275–88. http://dx.doi.org/10.32939/ishlah.v4i2.205.

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This research deals with communication strategies of religious leaders based on cyberculture. The aims of this study are to explore the communication strategies of religious leaders based on cyberculture in achieving religious harmony for a multicultural society in Medan, to know the effectiveness of religious leaders based on cyberculture, the last to investigate the defiance of religious leaders in achieving religious harmony for a multicultural society. The study was designed in qualitative research, which the data of this study was the association of Religious Harmony (FKUB), for collectin

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