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Hello there, I am a single gentleman living in the east end of Toronto. I was born and raised Canadian and my parents are from the Caribbean. I am only interested in seeking genuine friendships. I am open to the possibility of more but it all starts from a friendship, doesn't it? I am a down-to-earth gent with a great sense of humor who is wanted in spirits Kamloops Dunure, loyal and respectful. I'm open and understanding and don't pass false judgment on anyone or anything so there's nothing in a conversation that would phase me.

I don't drink, smoke or do drugs and looking for the same. Afterward, I plan to enroll in College. Weight-loss and Health is something I am working on also. Truly, I believe that every obstacle that stands in our way helps us to build a much greater confidence within ourselves in any future challenges that lie ahead. Although other computer-related technologies have faded into the dim technological Pleistocene, Usenet wanted in spirits Kamloops Dunure as a collection of vibrant online discussions in part because GoogleTM Groups offers simple web-based access to hundreds of Usenet newsgroups.

Such newsgroups have no formal process of membership. Anyone wishing to participate in any newsgroup may simply access the newsgroup through GoogleTM Groups which requires establishing a free logon and password. Wanted in spirits Kamloops Dunure that is done, users can select newsgroups in which to participate.

Some newsgroups are moderated, but even then do not require formal membership; moderation means only that a participant's post will not be allowed onto the newsgroup until it has been approved by the moderator. Newsgroups are identified within a hierarchical naming topology.

Within the hierarchy, for instance, the group "soc. The newsgroup is not a backwater. It is the site of an ongoing, collaborative, multinational effort to create, define and enact a Scottish community identity—an online social imaginary Thompson where a Scottish Diaspora identity is collaboratively constructed and mediated. Usenet's ease of access and low technological requirements are not unmixed blessings.

Alongside the vibrant discussion is a constant stream of crackpots, spammers, scammers and disruptors who post intentionally provocative "flames" in response to participants, advertise pornographic websites, and engage in various forms of hate speech wanted in spirits Kamloops Dunure are often cross-posted to a multitude of newsgroups simultaneously.

Participation on many Usenet newsgroups, in a way similar to participation in most physical communities, means learning how to winnow the precious kernels of conversation from the abundant chaff. While some participants engage with disruptive posters presumably for their own entertainmentthe general response to disruptions on unmoderated newsgroups is to ignore them as much as possible.

Some newsgroups, under the editorial control wanted in spirits Kamloops Dunure a moderator, remain relatively free of disruption. The moderator or moderators must approve each post, which tends to make the free interplay of conversation less spontaneous, particularly if the moderator for some reason is not able to read and approve posts in a timely manner. Although moderated groups are quieter, like a gated neighbourhood, the preference of Usenet participants seems to be for wanted in spirits Kamloops Dunure newsgroups, where the interaction is more wanted in spirits Kamloops Dunure and "democratic" although the "noise level" is higher.

Conceptual Framework Many things have changed in the wanted in spirits Kamloops Dunure world wanted in spirits Kamloops Dunure the intervening span from the first email to the present day. Thirty-five years after the first emails, the online role-playing "space" Second Life offers its members the opportunity to create their own in phones Nassau ladies Horny, own virtual real estate, undertake virtual intellectual production, and bring their products—both "real" and "virtual"—to market and sell them to customers for real-world dollars.

Second Life introduces a communicative nuance lacking on Usenet: Nor is Second Life only for the dilettante. American and Canadian universities are experimenting with Second Life as an online course-delivery tool, hundreds of thousands of very real dollars change hands in transactions between members every month, and Reuters has established a correspondent in Second Life to send out regular dispatches for publication in "First Life" newspapers.

It is still too early to take account of the effect of Second Life's interactive spaces on the real-world connections of a broad population spectrum.

Like most technologies, the users will conceptualize it according to their own needs and innovate within it according to their ability to overcome perceived deficiencies. Even in the presence of communications technologies that could be judged qualitatively "better" for enabling direct synchronous communication, less sophisticated technologies frequently offer simpler access and other advantages to users Hays A good example is offered by Usenet, essentially a mass-emailing technology that allows users to send messages to a central site from which they are distributed to anyone who has subscribed to that "newsgroup.

In Canada, for instance, the Government of Alberta has supported the development of the Supernet network connecting rural users to high-speed internet, while the government of the neighbouring province of British Columbia has not taken a similar initiative. The author enjoys high-speed access in excess of 1.

Online, Offline and Beyond: The Social Imaginary in a Scottish Diasporic Online Group

Taking the technological limitations of access into account also serves to highlight the ways in which the message is carried within the technology. In a sense the technology becomes transparent once access has been established. Transfer wanted in spirits Kamloops Dunure information may be at a rate slower than the user would wish, but nonetheless the connection is established and attention turns to matters of content rather than infrastructure.

How people construct and express their online community identities is a central question to the present study. Usenet groups are primarily text-based. Observing the communicative interactions of Usenet investigates wanted in spirits Kamloops Dunure a community can be imagined into being from the written word, what differentiates one community from another, and what roles such communities play in the lives of their participants.

The main theoretical concept that focuses the study is the "social imaginary" Thompson A social imaginary allows a community, culture or sodality Appadurai to call itself into being, collectively make meaning of its existence, and set itself apart from other, perhaps similar groups Anderson The concept of the sodality is used intentionally.

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In formulating the concept, Appadurai explicitly links sodalities as communities of interest to the use of imagination in the formation of cultural groups p. The imaginative sodality thus equates strongly with the social imaginary, a social construction that imagines itself into wanted in spirits Kamloops Dunure with reference to mediated images of culture and society.

In a sodality, people who have grouped together around a common interest or concern mutually contribute to the group's understanding of the central point of interest.

This like-mindedness, along with calling the sodality wanted in spirits Kamloops Dunure into being, is the means by which the group also distinguishes itself from other groups through the collective imagination Sin-Ni Prostitute in a history, replete among other things with myths of origin and cultural practices validated by the cachet of long tradition Hall ; Hobsbawm wanted in spirits Kamloops Dunure When this takes place through computer-mediated communication, the online social imaginary thus formed engages in a collaborative process of imagination very similar to that observed in groups meeting physically face-to-face, "F2F," or in-real-life, "IRL".

Usenet and other computer communication models such as the Internet and the World Wide Web meet the definition of a mass medium—which is created when a sender "employs a technology as a medium to communicate with a large audience" Baran and Davis Traditional mass media forms such as newspapers and broadcasting are conceptualized as "one-to-many" communication, while Usenet and similar media forms are characterized as "many-to-many" because not only can one person reach a wide audience, but audience members can also contribute to the overall creation of the message by talking back to the producer and to each other.

The growth of weblogs or "blogs" from a fringe activity to a significant though journalistically problematic information source illustrates this evolution. Not only does anyone with the desire to blog have instant access to the "power of the press" but any reader wanted in spirits Kamloops Dunure join in the resulting conversation by posting their comments in response or even linking to their own blog.

Concerns raised over the "quality" of the civic debate thus enabled are spurious. It is hard to argue in favour of quality in civic debate when Canada's Parliamentary Question Period donnybrooks are regular features on news broadcasts and America's politicians engage in public mud-slinging.

The crucial point is that debate and discussion are enabled across a spectrum of fora. The method of depth hermeneutics offers some tools for delving into wanted in spirits Kamloops Dunure process of community interaction online. Depth hermeneutics considers three distinct concepts that all support what is named a "social wanted in spirits Kamloops Dunure In the context of this study, understanding how communities create themselves online provides insight into the effects of computer technology and new media on more traditional forms of human interaction.

Because the social imaginary elucidated by Thompson's method of depth hermeneutics is a discursive production, there may be grounds for confusion over the distinction between a depth hermeneutical analysis and a discourse analysis. If a distinction is to be usefully drawn, a further wanted in spirits Kamloops Dunure must take place to define which "discourse analysis" is being opposed to depth hermeneutics. Foucaultian discourse analysis has a number of similarities to the method of depth hermeneutics.

An important difference, however, is wanted in spirits Kamloops Dunure depth hermeneutics also accounts for the limiting or enabling effects of message technology on the discourse—taking a broader view of what is "said" and how factors outside the discourse wanted in spirits Kamloops Dunure the perception and use of the discourse.

Conversely, Foucaultian discourse analysis spends much more energy on an intimate unpacking of discourse, as much as possible in isolation from external factors—though practitioners acknowledge that no discourse truly exists in isolation Powers When the object of analysis is a mediated discourse, the technology and its effects are inseparable from the message, leading to the methodological choice of depth hermeneutics.

The use of media as a forum for cultural definition is not new. These productions become "strips of reality" Appadurai wanted in spirits Kamloops Dunure people use to weave their own concept of what Scotland is and how they imagine themselves in relation to it. Because this is a subjective wanted in spirits Kamloops Dunure, there is not a single unified Scottish identity. Rather, there are multiple identities, each somewhat fragmented and all playing against, with, through and into each other in a constantly shifting dance.

Further conflicts over identities arise when immigrant descendants—frequently identifying themselves as diasporic groups such as the "Scottish Diaspora"—try to reconnect their cultures with "their" homeland.

The geographical distance between Scotland and North America influences the ways that people calling themselves Scottish-Americans or Scottish Canadians envision their Scottish identities. Celebrations of Scottish heritage away from Scotland have also introduced new "traditions" into the cultural repertoire, such as the "Kirking of the Tartans" ceremony conducted only at Scottish heritage festivals in the United States Ray As SCS participants communicate, they engage, with varying degrees of intent, in the formation of a cultural identity.

Those taking part in the discussion of Scottish culture and heritage who are outside Scotland, in a kind of turn-about, also use the discussion to facilitate the ongoing imagination of their nations as built of immigrant imaginings Appadurai As they participate in the collective discussion and negotiation of an online culture—a culture centered on what it means to be "Scottish" created by members from around the world—they are creating a version of Scottish culture that exists primarily as an online construction.

The existence of a kind of Scottish cultural identity online serves to directly link the homeland with the diasporic population, helping members at both "ends" of the discussion to understand the nuances of the homeland and the ways that homeland is perceived wanted in spirits Kamloops Dunure those who "went Away.

While most participants at least profess some form of Scottish heritage, participants who live in Scotland at Nuevitas in Sex texting are evidently assumed to have greater speaking authority with respect to current events in Scottish life. This does not necessarily translate into the formation of an elite composed of Scottish in-residents. In a community defined almost solely by words and participation through regular expression, sex Aleros L Slim in capital and speaking authority are earned by one's participation in ways that tend to swingers in Domingo Senior Santo rather than fragment the group's collective engagement.

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To create an identity in this way is a performance, scripted in a way, modified and expanded according to the reaction of the intended audience.

Identity is entirely constituted within interactions with others Hall These interactions are frequently influenced by the mediascape Appadurai For Hall, identity is flexible and multiple, contingent and transitory, always fragmented and always in transformation—much as Appadurai's mediascape is continually shifting. Hall additionally points out that identity has profound political consequences, as support for political positions can shift unpredictably depending upon the importance people place on various contested aspects of their identities.

In terms of cultural identities, the nation as a myth or sign is "a system of cultural representation" Hall The idea wanted in spirits Kamloops Dunure the nation is the space within which people create the national culture. National culture attempts to create unity, which Hall likewise points out is impossible.

What the national wanted in spirits Kamloops Dunure really constructs is a power differential favouring an elite, within which the differences inherent in cultural identities are reconstituted as contributory streams to the elite national identity. In the daily give-and-take that characterizes Usenet discussion groups such as SCS, participants enact wanted in spirits Kamloops Dunure grounded, bottom-up formation of their collective identities, which is different from the traditional top-down formation of identities represented by nationalism.

Like the physical nation of Scotland, the newsgroup is a site of multiple cultures in process, because it serves several constituencies with varying degrees of overlap between their objectives. Each of these groups or constituencies contains participants from different geographical areas who collaborate in the process of identity formation, making the newsgroup a globalized effort to construct hybridized collective identities.

Participants in various threads of discussion may cross from one general group to another in some instances, giving support to this or that perspective as it suits their temperament and adding further to the ferment of hybridity within and among identities in contest. The contestation is the pull between two main effects of globalization on cultural identities, "Tradition" versus "Translation" Hall Tradition represents pulling back, insularity, and attempts to retain cultural "purity.

Translation incorporates the notion of modern diaspora; peoples who have been removed permanently from their origins, who cling to their traditions yet have no hope of return to a homeland or who have no desire to return. In this situation they are "translated" into a "culture of hybridity" Hall Usenet seems to make the process of collective identity formation visible in a postmodern way.

This wanted in spirits Kamloops Dunure of hybridity flourishes in the globalized, asynchronous, nearly instantaneous communication online, where hybridized global identities and new cultural forms abound. As an example, one of the critical contestations over identities on SCS is that of "Scottish" identity versus "Scottish diaspora" identities. The production of a mutually imagined sense of community on Usenet comes about through an enabling technology and through the interpretations that receivers create by taking in the produced symbolic forms Thompson Although his conception of how people use mass communication technologies to create and make sense of the world has wanted in spirits Kamloops Dunure strong implications which will be explored later, Thompson makes the point that when mass communication is the object of analysis, "the object of our analysis is itself a pre-interpreted domain" In other words, what the researcher is attempting to do is to interpret the ways that people are involved wanted in spirits Kamloops Dunure interpretation of their worlds with reference to the symbolic forms of mass communication they see in front of them.

The contemporary mediascape is characterized by the spread of technologies and images and their inherent political and ideological connotations. Because a broad range wanted in spirits Kamloops Dunure images and possible interpretations characterizes these flows, cultural groups in motion diasporas can interweave them to imagine and create their worlds with reference to their past and future.

In the case of the contestations over Scottish cultures on Usenet, participants have agency or the wanted in spirits Kamloops Dunure to be creative, through mediascapes and across what used to be borders. In forming their identities in this way, people employ agency and imagination to create cultural identities that are disconnected from a particular geographic location, yet which draw cultural input in the form of mediated images from all the locations upon which they touch Gilroy In the formation of various Scottish identities on Usenet, for example, individuals from several national areas discuss, negotiate and perform cultural identities within a mediascape.

In this way the identity formations are not only distributed by mass media in this case, Usenetbut the particular mass medium itself becomes the forum where identities are constructed by participants in ways that may not be possible in other kinds of media. By allowing the audience to create the message as well as receive it, Usenet enables a dynamic conversation with input from every participant. As an alternate channel of interaction that challenges attempts to exercise control over the message and therefore over the culture AppaduraiUsenet offers each participant the opportunity to imaginatively perform their identities and to collaborate with others in the creation of cultural forms.

Undertaking this project creates a "social imaginary" Thompson Method The method that most effectively illuminates the ways people make use of media images in the imagination of their identities is depth hermeneutics Thompson This method asks three questions of the observed discourse, which overlap to some extent: What is the historical and social context for the production of a particular discourse?

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What is the content of the discourse itself? What synthesis of meaning can be made from the context and structure provided by the study Thompson ? These questions or areas of inquiry will be discussed as separate phases of the research.

The social imaginary represents an interpretive framework applied among the participants of a social group. In this sense, the third phase of a depth hermeneutical analysis entails the examination and interpretation of a pre-interpreted domain. Since it is the investigator's opportunity to interpret the discourse in front of them, it is certainly possible that the larger meaning put forward by the investigator may be at odds with the meaning that participants in the discursive social imaginary believe they are making for themselves.

In particular, the ways the discourse is used to uphold relations of power and dominance may make themselves clear to an outside observer, yet be denied or ignored by participants. These same three questions, in turn, become the research questions framing the present study. The discursive social imaginary can be equated to online community or culture. The next crucial task wanted in spirits Kamloops Dunure to specify or operationalize the identifying characteristics of online community within the framework of this study.

There are three characteristics that I argue point to the existence of an online discursive social imaginary: Communication plays a role in the differentiation, definition and maintenance of boundaries around cultures, which are constituted through the process of wanted in spirits Kamloops Dunure imagination. The social imagination of an online culture is therefore confirmed by observing online discussion that represents defining, redefining, adapting or negotiating iconic cultural artefacts or practices.

Context of the Study This study proceeds in the following manner: Since SCS wanted in spirits Kamloops Dunure a forum for the discussion of Scottish cultures and heritages, it is important to briefly visit the historical construction of Scottish heritage identity. This discussion is neither intended to be comprehensive nor extensive, but rather to touch upon a particular iconic image and to suggest additional wanted in spirits Kamloops Dunure to those who may wish to pursue them.

Because in North Wanted in spirits Kamloops Dunure the iconic Scot is the Highlander—and, in fact, the iconic Highlander has been co-opted as a main image of Scotland by tourism promotion agencies—the Highlander is the beginning point for this discussion.

The historical foundations of the modern conception of the Highland Scot go back to the reign of Queen Victoria Finlay ; Trevor-Roper Indeed, Finlay refers to "Balmoralism," or the cult of Highland identity named after the estate to which Queen Victoria retired in summer; a practice carried on by the current Queen and members of her family.

The novels of Sir Walter Scott in particular Rob Roy and The Maid of Perththe formation of Highland Societies, and an intricately detailed nomenclature of clan-related accoutrements such as tartans, badges, mottoes, battle cries and slogans all contributed to a craze for things Scottish and a simultaneous identification of anything Scottish as therefore also wanted in spirits Kamloops Dunure the Highlands.

Modern North American heritage enthusiasts who place much importance on the invented cultural nomenclature are derisively called "tartaneers" in Scotland Raywhile "Balmoralism" has been supplanted on SCS with the label "Brigadoonery. This poetry was at the time of its "discovery" and publication widely acclaimed by historians and poets, who declared Ossian the "Gaelic Homer" Campbell ; Trevor-Roper The poems in fact had been forged by James MacPherson of Edinburgh, who published what were purported to be the "original" Gaelic poems of Ossian in Trevor-Roper Though the provenance of the Ossian poems was suspect at the time, Campbell suggested in a back-handed way that they must be authentic because MacPherson wanted in spirits Kamloops Dunure an execrable poet in English, while Ossian's poetry was subtle and evocative—obviously beyond MacPherson's rather meagre abilities.

The originary people Hall are supplied by the Picts of the Scottish north, supposedly united with the kingdom of the Scots—named Dalriada—under Cinnaid mac Alpin in Webster Commonly accepted history has the Picts intermarrying with and eventually becoming subsumed within the Irish settlers who landed on the west coast of Scotland. The barbarous Highlanders of the hill country, after battling with the Romans, who eventually built Hadrian's Wall wanted in spirits Kamloops Dunure contain them, and with the Norse rievers who came down from the north and east, represent in the mythology the noble savages who resisted all attempts to subjugate them, including those of Edward II.

Scottish nationalist pride turns on the critical distinction that while the Irish were forcibly brought within the United Kingdom, the Scots construct their unification on the premise that they were such a fierce people that the English could not beat them conclusively in battle and were forced to negotiate and conciliate their entrance to the United Kingdom Webster The Norman invasion of England and subsequent change from Anglo-Saxon to Norman rule had its effect on Scotland as well, as Normans intermarried with prominent Celtic families.

The Normans also lent their names to the resultant bloodlines, though the names have in many cases since been Gaelicized and Anglicized Moncrieffe and Hicks The crossings of the invaders left their mark in Scotland's major language groups. Gaelic, which is held by some proponents of Scottish independence to be the "original" language of Scotland, is a wanted in spirits Kamloops Dunure of the Gaelic spoken tonight Kavala sex looking in for Couple Ireland.

The Scots speak of their dialect as "Gaelic" and that spoken in Ireland as "Irish. The islands of the Orkneys and Shetlands have as their wanted in spirits Kamloops Dunure language a form of Gaelic incorporating a large number of Old Norse loan words—a dialect form which has been endangered for many years and may have finally passed into history.

To the east and in the southern part of Scotland in what is conceived as "The Wanted in spirits Kamloops Dunure the recently officially recognized language of Scots is spoken. Scots, like Middle English, makes use of Anglicized forms of various Latin, French and German loan words along with modernized versions of Anglo-Saxon loan words from Old English, and retains some nuances of expression that have passed out of usage in Modern English.

The matter of language carries a tremendous freight. While some political groups such as the Scottish National Party, or SNP have attempted to make the case for government support for Gaelic education in the schools and for Gaelic as the official language of Scottish jurisprudence and administration, and the UK government in the person of the BBC has provided a Scottish Gaelic broadcasting service, opponents of universal Gaelic-medium education have rallied to the cause of Scots as a third major language in Scotland.

Supporters of Scots point to its traditional status as the court language of the Scottish kings and to Scottish census records showing Scots as the language of choice for between 30 and 90 percent of the population depending on geographical region Wilson Against this historic backdrop, various political machinations and expediencies forced large numbers of Scots to seek their fortunes outside Scotland, in America and Canada and elsewhere in the British colonies Ray The Scottish heritage established in the United States bears little actual resemblance to the understanding of many historians of the culture from which it purportedly emerged, and imparts meaning to invented cultural performances that likely were never practiced in Scotland Ray Additionally, some Scottish heritage enthusiasts have appropriated the concept of diaspora to signify the enforced movement of the Scots into the world.

Diaspora has become a common and highly politically contested identifier for displaced populations, combining a longing for an identificatory homeland with a claim to speaking authority and political influence as a separate identity Appadurai As such, a legitimately laid claim to diaspora status also constitutes a claim for wanted in spirits Kamloops Dunure treatment with respect to those who are not politically-displaced incomers.

Immigrants sever their ties to their old homeland and cast their lot in with the new, while diasporic populations always hold out the possibility of return—even when there may in fact no longer be a recognizable homeland to which to return Appadurai ; Hall Certainly time and the assimilation of Scots in the lands where they have settled has taken away the possibility of return.

In fact, evidence to suggest that a great deal of supposed Highland culture never in fact existed Campbell ; Trevor-Roper lends credence to the view that the "Scottish diaspora" itself was an imaginative creation that has served only to validate self-congratulatory claims to preferential treatment. Notwithstanding the contestation over the culture and its interpretations, the Highlander as an iconic image has a very high and enduring profile. In the United States and Canada the often-cartoonish image of wanted in spirits Kamloops Dunure kilted Scotsman is frequently meant to convey a sense of good monetary value based on the supposed Scottish thrift to the point of miserliness.

The use of the word "Scotch" rather than "Scottish" to denote the culture also connotes the stereotype: Oddly enough, the Scotsman as Highlander cultural icon originated in a part of Scotland where Gaelic should have been the majority language. Paraphrased from the newsgroup's charter, SCS was founded in to foster discussion of the heritage of Scotland and of members of the Scottish Diaspora, and to serve as a place to discuss current events within Scotland and how those events affect the present-day reality of the nation Cockburn One of the founders, Craig Cockburn, maintains an extensive website dedicated to the "FAQ" or "Frequently Asked Questions" relating to SCS, as well as a number of other electronic resources relating to Scotland, available at http: A secondary intellectual project intends to discursively imagine and re-imagine tradition and heritage in the light of present-day knowledge, trying to maintain the connection between the past and the present that embodies the progression of a growing culture.

The Content of the Discourse The content of the discourse wanted in spirits Kamloops Dunure in this study comprised a purposively-selected thread of discussion on SCS representing efforts to cement an online community on the newsgroup.

The thread concerns an IRL "In Real Life" gathering of newsgroup participants and how some aspects of that gathering have been narrated and enacted online as well as in person. The moment itself was an international wanted in spirits Kamloops Dunure that began with the idea of a "quilt block exchange" wherein each participant sewed together a number of quilt squares, one or two for each attendee, of their favourite pattern and in an agreed standard size.

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