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  1. Sep 2017
    1. ThatformanypeopleAaronSwartz,Anonymous,DDoS,EdwardSnowden,GCHQ,JulianAssange,LulzSec,NSA,PirateBay,PRISM,orWikiLeakshardlyrequireintroductionisyetfurtherevidence.Thatpresidentsandfootballerstweet,hackersleaknudephotos,andmurderersandadvertisersuseFacebookorthatpeopleposttheirsexactsarenotsocontroversialasjustrecognizableeventsofourtimes.ThatAirbnbdisruptsthehospitalityindustryorUberthetaxiindustryistakenforgranted.ItcertainlyfeelslikesayinganddoingthingsthroughtheInternethasbecomeaneverydayexperiencewithdangerouspossibilities.

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    1. Doug Thomas (2002) concluded that "hacker culture, in shifting away from the traditional norms of subculture formation, forces us to rethink the basic relationships between parent culture and subculture" (p. 171). Similarly, such a splintering of meanings draws into question how conveniently a lineage by generations can be identified (Coleman, 2012; Taylor, 2005). Hacker and maker space members draw on the "shared background of cultural references, values, and ideas" (Soderberg, 2013, p. 3) of a more accessible hacker culture that is social, everyday, and lived (Williams, 1995). The culture of HMSs is made visible through interactions as members draw on hacker and maker culture at large as an explanation for what it is that goes on there

      Esto tiene que ver con la idea de popularización de la cultura hacker (me recuerda la noción de lo popular como un lugar donde se perpetúa y reta la cultura). Una cultura hacker, informada por tradiciones anteriores, pero que encarna de maneras particulares en los contextos en los que se da.

    2. This popularization is well captured by Brian Alleyne's (2011) observation that "we are all hackers now," a far cry from the insularity of the late 1980s (Meyer, 1989). The term hacker is freely applied to contexts as diverse as data-driven journalism (Lewis & Usher, 2013), urban exploration (Garrett, 2012), and creative use of IKEA products (Rosner & Bean, 2009). I frame hacking as "popular" to underscore its accessible, immediate, and participatory aspects (Jenkins, 2006), even if it is not popular in the same way as "fan cultures" (Jenkins, McPherson & Shattuc, 2002). Rather than media, the popular tum in hacking is linked to interactions with objects, platforms, and practices that invite participation and thereby increase the scope of who have typically considered themselves hackers in new and unforeseen ways.

      Sin embargo puede pasar que con la popularización se pierda la noción de hacker. La idea de un quehacer artesanal parece más apropiada en este contexto.

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