The Hacker's Encyclopedia 1998/hackers_encyclopedia.iso/etc/misc/lifein.vir

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                A SLICE OF LIFE IN MY VIRTUAL COMMUNITY

                     by Howard Rheingold  June 1992

Editor
Whole Earth Review
27 Gate Five Road
Sausalito, CA 94965
Tel: [phone]
Fax: [phone]
Internet: [e-mail]

[[[Note: In 1988, _Whole Earth Review_ published my article, "Virtual
Communities." Four years later, I reread it and realized that I had
learned a few things, and that the world I was observing had changed.
So I rewrote it. The original version is available on the WELL as
/uh/72/hlr/virtual_communities88.

Portions of this will appear in "Globalizing Networks: Computers and
International Communication," edited by Linda Harasim and Jan Walls for
MIT press. Portions of this will appear in "Virtual Communities," by
Howard Rheingold, Addison-Wesley. Portions of this may find their way
into Whole Earth Review.

This is a world-readable file, and I think these are important issues;
encourage distribution, but I do ask for fair use: Don't remove my name
from my words when you quote or reproduce them, don't change them, and
don't impair my ability to make a living with them.  Howard Rheingold]]]

    I'm a writer, so I spend a lot of time alone in a room with my words
and my thoughts. On occasion, I venture outside to interview people or
to find information. After work, I reenter the human community, via my
family, my neighborhood, my circle of acquaintances. But that regime
left me feeling isolated and lonely during the working day, with few
opportunities to expand my circle of friends. For the past seven years,
however, I have participated in a wide-ranging, intellectually
stimulating, professionally rewarding, sometimes painful, and often
intensely emotional ongoing interchange with dozens of new friends,
hundreds of colleagues, thousands of acquaintances. And I still spend
many of my days in a room, physically isolated. My mind, however, is
linked with a worldwide collection of like-minded (and not so like-
minded) souls: My virtual community.

    Virtual communities emerged from a surprising intersection of
humanity and technology. When the ubiquity of the world
telecommunications network is combined with the information-structuring
and storing capabilities of computers, a new communication medium
becomes possible. As we've learned from the history of the telephone,
radio, television, people can adopt new communication media and redesign
their way of life with surprising rapidity. Computers, modems, and
communication networks furnish the technological infrastructure of
computer-mediated communication (CMC); cyberspace is the conceptual
space where words and human relationships, data and wealth and power are
manifested by people using CMC technology; virtual communities are
cultural aggregations that emerge when enough people bump into each
other often enough in cyberspace.

    A virtual community as they exist today is a group of people who may
or may not meet one another face to face, and who exchange words and
ideas through the mediation of computer bulletin boards and networks. In
cyberspace, we chat and argue, engage in intellectual intercourse,
perform acts of commerce, exchange knowledge, share emotional support,
make plans, brainstorm, gossip, feud, fall in love, find friends and
lose them, play games and metagames, flirt, create a little high art and
a lot of idle talk. We do everything people do when people get together,
but we do it with words on computer screens, leaving our bodies behind.
Millions of us have already built communities where our identities
commingle and interact electronically, independent of local time or
location. The way a few of us live now might be the way a larger
population will live, decades hence.

    The pioneers are still out there exploring the frontier, the borders
of the domain have yet to be determined, or even the shape of it, or the
best way to find one's way in it. But people are using the technology of
computer-mediated communications CMC technology to do things with each
other that weren't possible before. Human behavior in cyberspace, as we
can observe it and participate in it today, is going to be a crucially
important factor. The ways in which people use CMC always will be rooted
in human needs, not hardware or software.

    If the use of virtual communities turns out to answer a deep and
compelling need in people, and not just snag onto a human foible like
pinball or pac-man, today's small online enclaves may grow into much
larger networks over the next twenty years. The potential for social
change is a side-effect of the trajectory of telecommunications and
computer industries, as it can be forecast for the next ten years. This
odd social revolution -- communities of people who may never or rarely
meet face to face -- might piggyback on the technologies that the
biggest telecommunication companies already are planning to install over
the next ten years.

    It is possible that the hardware and software of a new global
telecommunications infrastructure, orders of magnitude more powerful
than today's state of the art, now moving from the laboratories to the
market, will expand the reach of this spaceless place throughout the
1990s to a much wider population than today's hackers, technologists,
scholars, students, and enthusiasts. The age of the online pioneers will
end soon, and the cyberspace settlers will come en-masse. Telecommuters
who might have thought they were just working from home and avoiding one
day of gridlock on the freeway will find themselves drawn into a whole
new society. Students and scientists are already there, artists have
made significant inroads, librarians and educators have their own
pioneers as well, and political activists of all stripes have just begun
to discover the power of plugging a computer into a telephone. When
today's millions become tens and hundreds of millions, perhaps billions,
what kind of place, and what kind of model for human behavior will they
find?

    Today's bedroom electronic bulletin boards, regional computer
conferencing systems, global computer networks offer clues to what might
happen when more powerful enabling technology comes along. The hardware
for amplifying the computing and communication capacity of every home on
the world-grid is in the pipeline, although the ultimate applications
are not yet clear. We'll be able to transfer the Library of Congress
from any point on the globe to any another point in seconds, upload and
download full-motion digital video at will. But is that really what
people are likely to do with all that bandwidth and computing power?
Some of the answers have to come from the behavioral rather than the
technological part of the system. How will people actually use the
desktop supercomputers and multimedia telephones that the engineers tell
us we'll have in the near future.

    One possibility is that people are going to do what people always do
with a new communication technology: use it in ways never intended or
foreseen by its inventors, to turn old social codes inside out and make
new kinds of communities possible. CMC will change us, and change our
culture, the way telephones and televisions and cheap video cameras
changed us -- by altering the way we perceive and communicate. Virtual
communities transformed my life profoundly, years ago, and continue to
do so.

                A Cybernaut's Eye View

    The most important clues to the shape of the future at this point
might not be found in looking more closely at the properties of silicon,
but in paying attention to the ways people need to, fail to, and try to
communicate with one another. Right now, some people are convinced that
spending hours a day in front of a screen, typing on a keyboard,
fulfills in some way our need for a community of peers. Whether we have
discovered something wonderful or stumbled into something insidiously
unwonderful, or both, the fact that people want to use CMC to meet other
people and experiment with identity are valuable signposts to possible
futures. Human behavior in cyberspace, as we can observe it today on the
nets and in the BBSs, gives rise to important questions about the
effects of communication technology on human values. What kinds of
humans are we becoming in an increasingly computer-mediated world, and
do we have any control over that transformation? How have our
definitions of "human" and "community" been under pressure to change to
fit the specifications of a technology-guided civilization?

    Fortunately, questions about the nature of virtual communities are
not purely theoretical, for there is a readily accessible example of the
phenomenon at hand to study. Millions of people now inhabit the social
spaces that have grown up on the world's computer networks, and this
previously invisible global subculture has been growing at a monstrous
rate recently (e.g., the Internet growing by 25% per month).

    I've lived here myself for seven years; the WELL and the net have
been a regular part of my routine, like gardening on Sunday, for one
sixth of my life thus far. My wife and daughter long ago grew accustomed
to the fact that I sit in front of my computer early in the morning and
late at night, chuckling and cursing, sometimes crying, about something
I am reading on the computer screen. The questions I raise here are not
those of a scientist, or of a polemicist who has found an answer to
something, but as a user -- a nearly obsessive user -- of CMC and a deep
mucker-about in virtual communities. What kind of people are my friends
and I becoming? What does that portend for others?

    If CMC has a potential, it is in the way people in so many parts of
the net fiercely defend the use of the term "community" to describe the
relationships we have built online. But fierceness of belief is not
sufficient evidence that the belief is sound. Is the aura of community
an illusion? The question has not been answered, and is worth asking.
I've seen people hurt by interactions in virtual communities. Is
telecommunication culture capable of becoming something more than what
Scott Peck calls a "pseudo-community," where people lack the genuine
personal commitments to one another that form the bedrock of genuine
community? Or is our notion of "genuine" changing in an age where more
people every day live their lives in increasingly artificial
environments? New technologies tend to change old ways of doing things.
Is the human need for community going to be the next technology
commodity?

    I can attest that I and thousands of other cybernauts know that what
we are looking for, and finding in some surprising ways, is not just
information, but instant access to ongoing relationships with a large
number of other people. Individuals find friends and groups find shared
identities online, through the aggregated networks of relationships and
commitments that make any community possible. But are relationships and
commitments as we know them even possible in a place where identities
are fluid? The physical world, known variously as "IRL" ("In Real
Life"), or "offline," is a place where the identity and position of the
people you communicate with are well known, fixed, and highly visual. In
cyberspace, everybody is in the dark. We can only exchange words with
each other -- no glances or shrugs or ironic smiles. Even the nuances of
voice and intonation are stripped away. On top of the technology-imposed
constraints, we who populate cyberspace deliberately experiment with
fracturing traditional notions of identity by living as multiple
simultaneous personae in different virtual neighborhoods.

    We reduce and encode our identities as words on a screen, decode and
unpack the identities of others. The way we use these words, the stories
(true and false) we tell about ourselves (or about the identity we want
people to believe us to be) is what determines our identities in
cyberspace. The aggregation of personae, interacting with each other,
determines the nature of the collective culture. Our personae,
constructed from our stories of who we are, use the overt topics of
discussion in a BBS or network for a more fundamental purpose, as means
of interacting with each other. And all this takes place on both public
and private levels, in many-to-many open discussions and one-to-one
private electronic mail, front stage role-playing and backstage
behavior.

    When I'm online, I cruise through my conferences, reading and
replying in topics that I've been following, starting my own topics when
the inspiration or need strikes me. Every few minutes, I get a notice on
my screen that I have incoming mail. I might decide to wait to read the
mail until I'm finished doing something else, or drop from the
conference into the mailer, to see who it is from. At the same time that
I am participating in open discussion in conferences and private
discourse in electronic mail, people I know well use "sends" -- a means
of sending one or two quick sentences to my screen without the
intervention of an electronic mail message. This can be irritating
before you get used to it, since you are either reading or writing
something else when it happens, but eventually it becomes a kind of
rhythm: different degrees of thoughtfulness and formality happen
simultaneously, along with the simultaneous multiple personae. Then
there are public and private conferences that have partially overlapping
memberships. CMC offers tools for facilitating all the various ways
people have discovered to divide and communicate, group and subgroup and
regroup, include and exclude, select and elect.

    When a group of people remain in communication with one another for
extended periods of time, the question of whether it is a community
arises. Virtual communities might be real communities, they might be
pseudocommunities, or they might be something entirely new in the realm
of social contracts, but I believe they are in part a response to the
hunger for community that has followed the disintegration of traditional
communities around the world.

    Social norms and shared mental models have not emerged yet, so
everyone's sense of what kind of place cyberspace is can vary widely,
which makes it hard to tell whether the person you are communicating
with shares the same model of the system within which you are
communicating. Indeed, the online acronym YMMV ("Your Mileage May Vary")
has become shorthand for this kind of indeterminacy of shared context.
For example, I know people who use vicious online verbal combat as a way
of blowing off steam from the pressures of their real life -- "sport
hassling" -- and others who use it voyeuristically, as a text-based form
of real-life soap-opera. To some people, it's a game. And I know people
who feel as passionately committed to our virtual community and the
people in it (or at least some of the people in it) as our nation,
occupation, or neighborhood. Whether we like it or not, the
communitarians and the venters, the builders and the vandals, the
egalitarians and the passive-aggressives, are all in this place
together. The diversity of the communicating population is one of the
defining characteristics of the new medium, one of its chief
attractions, the source of many of its most vexing problems.

    Is the prospect of moving en-masse into cyberspace in the near
future, when the world's communication network undergoes explosive
expansion of bandwidth, a beneficial thing for entire populations to do?
In which ways might the growth of virtual communities promote
alienation? How might virtual communities facilitate conviviality? Which
social structures will dissolve, which political forces will arise, and
which will lose power? These are questions worth asking now, while there
is still time to shape the future of the medium. In the sense that we
are traveling blind into a technology-shaped future that might be very
different from today's culture, direct reports from life in different
corners of the world's online cultures today might furnish valuable
signposts to the territory ahead.

    Since the summer of 1985, I've spent an average of two hours a day,
seven days a week, often when I travel, plugged into the WELL (Whole
Earth 'Lectronic Link) via a computer and a telephone line, exchanging
information and playing with attention, becoming entangled In Real Life,
with a growing network of similarly wired-in strangers I met in
cyberspace. I remember the first time I walked into a room full of
people (IRL) whose faces were completely unknown to me, but who knew
many intimate details of my history, and whose own stories I knew very
well. I had contended with these people, shot the breeze around the
electronic water cooler, shared alliances and formed bonds, fallen off
my chair laughing with them, become livid with anger at these people,
but I had not before seen their faces.

    I found this digital watering hole for information-age hunters and
gatherers the same way most people find such places -- I was lonely,
hungry for intellectual and emotional companionship, although I didn't
know it. While many commuters dream of working at home, telecommuting, I
happen to know what it's like to work that way. I never could stand to
commute or even get out of my pajamas if I didn't want to, so I've
always worked at home. It has its advantages and its disadvantages.
Others like myself also have been drawn into the online world because
they shared with me the occupational hazard of the self-employed, home-
based symbolic analyst of the 1990s -- isolation. The kind of people
that Robert Reich, call "symbolic analysts" are natural matches for
online communities: programmers, writers, freelance artists and
designers, independent radio and television producers, editors,
researchers, librarians. People who know what to do with symbols,
abstractions, and representations, but who sometimes find themselves
spending more time with keyboards and screens than human companions.

    I've learned that virtual communities are very much like other
communities in some ways, deceptively so to those who assume that people
who communicate via words on a screen are in some way aberrant in their
communication skills and human needs. And I've learned that virtual
communities are very much not like communities in some other ways,
deceptively so to those who assume that people who communicate via words
on a screen necessarily share the same level of commitment to each other
in real life as more traditional communities. Communities can emerge
from and exist within computer-linked groups, but that technical linkage
of electronic personae is not sufficient to create a community.

     Social Contracts, Reciprocity, and Gift Economies in Cyberspace

    The network of communications that constitutes a virtual community
can include the exchange of information as a kind of commodity, and the
economic implications of this phenomenon are significant; the ultimate
social potential of the network, however, lies not solely in its utility
as an information market, but in the individual and group relationships
that can happen over time. When such a group accumulates a sufficient
number of friendships and rivalries, and witnesses the births,
marriages, and deaths that bond any other kind of community, it takes on
a definite and profound sense of place in people's minds. Virtual
communities usually have a geographically local focus, and often have a
connection to a much wider domain. The local focus of my virtual
community, the WELL, is the San Francisco Bay Area; the wider locus
consists of hundreds of thousands of other sites around the world, and
millions of other communitarians, linked via exchanges of messages into
a meta-community known as "the net."

    The existence of computer-linked communities was predicted twenty
years ago by J.C.R. Licklider and Robert Taylor, who as research
directors for the Department of Defense, set in motion the research that
resulted in the creation of the first such community, the ARPAnet: "What
will on-line interactive communities be like?" Licklider and Taylor
wrote, in 1968: "In most fields they will consist of geographically
separated members, sometimes grouped in small clusters and sometimes
working individually. They will be communities not of common location,
but of common interest..."

    My friends and I sometimes believe we are part of the future that
Licklider dreamed about, and we often can attest to the truth of his
prediction that "life will be happier for the on-line individual because
the people with whom one interacts most strongly will be selected more
by commonality of interests and goals than by accidents of proximity." I
still believe that, but I also know that life also has turned out to be
unhappy at times, intensely so in some circumstances, because of words
on a screen. Events in cyberspace can have concrete effects in real
life, of both the pleasant and less pleasant varieties. Participating in
a virtual community has not solved all of life's problems for me, but it
has served as an aid, a comfort and an inspiration at times; at other
times, it has been like an endless, ugly, long-simmering family brawl.

    I've changed my mind about a lot of aspects of the WELL over the
years, but the "sense of place" is still as strong as ever. As Ray
Oldenburg revealed in "The Great Good Place," there are three essential
places in every person's life: the place they live, the place they work,
and the place they gather for conviviality. Although the casual
conversation that takes place in cafes, beauty shops, pubs, town squares
is universally considered to be trivial, "idle talk," Oldenburg makes
the case that such places are where communities can arise and hold
together. When the automobile-centric, suburban, high-rise, fast food,
shopping mall way of life eliminated many of these "third places," the
social fabric of existing communities shredded. It might not be the same
kind of place that Oldenburg had in mind, but so many of his
descriptions of "third places" could also describe the WELL.

    The feeling of logging into the WELL for just a minute or two,
dozens of times a day is very similar to the feeling of peeking into the
cafe, the pub, the common room, to see who's there, and whether you want
to stay around for a chat. Indeed, in all the hundreds of thousands of
computer systems around the world that use the UNIX operating system, as
does the WELL, the most widely used command is the one that shows you
who is online. Another widely used command is the one that shows you a
particular user's biography.

    I visit the WELL both for the sheer pleasure of communicating with
my newfound friends, and for its value as a practical instrument
forgathering information on subjects that are of momentary or enduring
importance, from child care to neuroscience, technical questions on
telecommunications to arguments on philosophical, political, or
spiritual subjects. It's a bit like a neighborhood pub or coffee shop.
It's a little like a salon, where I can participate in a hundred ongoing
conversations with people who don't care what I look like or sound like,
but who do care how I think and communicate. There are seminars and word
fights in different corners. And it's all a little like a groupmind,
where questions are answered, support is given, inspiration is provided,
by people I may have never heard from before, and whom I may never meet
face to face.

    Because we cannot see one another, we are unable to form prejudices
about others before we read what they have to say: Race, gender, age,
national origin and physical appearance are not apparent unless a person
wants to make such characteristics public. People who are thoughtful but
who are not quick to formulate a reply often do better in CMC than face
to face or over the telephone. People whose physical handicaps make it
difficult to form new friendships find that virtual communities treat
them as they always wanted to be treated -- as thinkers and transmitters
of ideas and feeling beings, not carnal vessels with a certain
appearance and way of walking and talking (or not walking and not
talking). Don't mistake this filtration of appearances for
dehumanization: Words on a screen are quite capable of moving one to
laughter or tears, of evoking anger or compassion, of creating a
community from a collection of strangers.

    From my informal research into virtual communities around the world,
I have found that enthusiastic members of virtual communities in Japan,
England, and the US agree that "increasing the diversity of their circle
of friends" was one of the most important advantages of computer
conferencing. CMC is a way to meet people, whether or not you feel the
need to affiliate with them on a community level, but the way you meet
them has an interesting twist: In traditional kinds of communities, we
are accustomed to meeting people, then getting to know them; in virtual
communities, you can get to know people and then choose to meet them. In
some cases, you can get to know people who you might never meet on the
physical plane.

    How does anybody find friends? In the traditional community, we
search through our pool of neighbors and professional colleagues, of
acquaintances and acquaintances of acquaintances, in order to find
people who share our values and interests. We then exchange information
about one another, disclose and discuss our mutual interests, and
sometimes we become friends. In a virtual community we can go directly
to the place where our favorite subjects are being discussed, then get
acquainted with those who share our passions, or who use words in a way
we find attractive. In this sense, the topic is the address: You can't
simply pick up a phone and ask to be connected with someone who wants to
talk about Islamic art or California wine, or someone with a three year
old daughter or a 30 year old Hudson; you can, however, join a computer
conference on any of those topics, then open a public or private
correspondence with the previously-unknown people you find in that
conference. You will find that your chances of making friends are
magnified by orders of magnitude over the old methods of finding a peer
group.

    You can be fooled about people in cyberspace, behind the cloak of
words. But that can be said about telephones or face to face
communications, as well; computer-mediated communications provide new
ways to fool people, and the most obvious identity-swindles will die out
only when enough people learn to use the medium critically. Sara Kiesler
noted that the word "phony" is an artifact of the early years of the
telephone, when media-naive people were conned by slick talkers in ways
that wouldn't deceive an eight-year old with a cellular phone today.

    There is both an intellectual and an emotional component to CMC.
Since so many members of virtual communities are the kind of knowledge-
based professionals whose professional standing can be enhanced by what
they know, virtual communities can be practical, cold-blooded
instruments. Virtual communities can help their members cope with
information overload. The problem with the information age, especially
for students and knowledge workers who spend their time immersed in the
info-flow, is that there is too much information available and no
effective filters for sifting the key data that are useful and
interesting to us as individuals. Programmers are trying to design
better and better "software agents" that can seek and sift, filter and
find, and save us from the awful feeling one gets when it turns out that
the specific knowledge one needs is buried in 15,000 pages of related
information.

    The first software agents are now becoming available (e.g., WAIS,
Rosebud), but we already have far more sophisticated, if informal,
social contracts among groups of people that allow us to act as software
agents for one another. If, in my wanderings through information space,
I come across items that don't interest me but which I know one of my
worldwide loose-knit affinity group of online friends would appreciate,
I send the appropriate friend a pointer, or simply forward the entire
text (one of the new powers of CMC is the ability to publish and
converse with the same medium). In some cases, I can put the information
in exactly the right place for 10,000 people I don't know, but who are
intensely interested in that specific topic, to find it when they need
it. And sometimes, 10,000 people I don't know do the same thing for me.

    This unwritten, unspoken social contract, a blend of strong-tie and
weak-tie relationships among people who have a mixture of motives,
requires one to give something, and enables one to receive something. I
have to keep my friends in mind and send them pointers instead of
throwing my informational discards into the virtual scrap-heap. It
doesn't take a great deal of energy to do that, since I have to sift
that information anyway in order to find the knowledge I seek for my own
purposes; it takes two keystrokes to delete the information, three
keystrokes to forward it to someone else. And with scores of other
people who have an eye out for my interests while they explore sectors
of the information space that I normally wouldn't frequent, I find that
the help I receive far outweighs the energy I expend helping others: A
marriage of altruism and self-interest.

    The first time I learned about that particular cyberspace power was
early in the history of the WELL, when I was invited to join a panel of
experts who advise the U.S. Congress Office of Technology Assessment
(OTA). The subject of the assessment was "Communication Systems for an
Information Age." I'm not an expert in telecommunication technology or
policy, but I do know where to find a group of such experts, and how to
get them to tell me what they know. Before I went to Washington for my
first panel meeting, I opened a conference in the WELL and invited
assorted information-freaks, technophiles, and communication experts to
help me come up with something to say. An amazing collection of minds
flocked to that topic, and some of them created whole new communities
when they collided.

    By the time I sat down with the captains of industry, government
advisers, and academic experts at the panel table, I had over 200 pages
of expert advice from my own panel. I wouldn't have been able to
integrate that much knowledge of my subject in an entire academic or
industrial career, and it only took me (and my virtual community) a few
minutes a day for six weeks. I have found the WELL to be an outright
magical resource, professionally. An editor or producer or client can
call and ask me if I know much about the Constitution, or fiber optics,
or intellectual property. "Let me get back to you in twenty minutes," I
say, reaching for the modem. In terms of the way I learned to use the
WELL to get the right piece of information at the right time, I'd say
that the hours I've spent putting information into the WELL turned out
to be the most lucrative professional investments I've ever made.

    The same strategy of nurturing and making use of loose information-
sharing affiliations across the net can be applied to an infinite domain
of problem areas, from literary criticism to software evaluation. It's a
neat way for a sufficiently large, sufficiently diverse group of people
to multiply their individual degree of expertise, and I think it could
be done even if the people aren't involved in a community other than
their company or their research specialty. I think it works better when
the community's conceptual model of itself is more like barn-raising
than horse-trading, though. Reciprocity is a key element of any market-
based culture, but the arrangement I'm describing feels to me more like
a kind of gift economy where people do things for one another out of a
spirit of building something between them, rather than a spreadsheet-
calculated quid pro quo. When that spirit exists, everybody gets a
little extra something, a little sparkle, from their more practical
transactions; different kinds of things become possible when this
mindset pervades. Conversely, people who have valuable things to add to
the mix tend to keep their heads down and their ideas to themselves when
a mercenary or hostile zeitgeist dominates an online community.

    I think one key difference between straightforward workaday
reciprocity is that in the virtual community I know best, one valuable
currency is knowledge, elegantly presented. Wit and use of language are
rewarded in this medium, which is biased toward those who learn how to
manipulate attention and emotion with the written word. Sometimes, you
give one person more information than you would give another person in
response to the same query, simply because you recognize one of them to
be more generous or funny or to-the-point or agreeable to your political
convictions than the other one.

    If you give useful information freely, without demanding tightly-
coupled reciprocity, your requests for information are met more swiftly,
in greater detail, than they would have been otherwise. The person  you
help might never be in a position to help you, but someone else might
be. That's why it is hard to distinguish idle talk from serious context-
setting. In a virtual community, idle talk is context-setting. Idle talk
is where people learn what kind of person you are, why you should be
trusted or mistrusted, what interests you. An agora is more than the
site of transactions; it is also a place where people meet and size up
one another.

    A market depends on the quality of knowledge held by the
participants, the buyers and sellers, about price and availability and a
thousand other things that influence business; a market that has a forum
for informal and back-channel communications is a better-informed
market. The London Stock Exchange grew out of the informal transactions
in a coffee-house; when it became the London International Stock
Exchange a few years ago, and abolished the trading-room floor, the
enterprise lost something vital in the transition from an old room where
all the old boys met and cut their deals to the screens of thousands of
workstations scattered around the world.

    The context of the informal community of knowledge sharers grew to
include years of both professional and personal relationships. It is not
news that the right network of people can serve as an inquiry research
system: You throw out the question, and somebody on the net knows the
answer. You can make a game out of it, where you gain symbolic prestige
among your virtual peers by knowing the answer. And you can make a game
out of it among a group of people who have dropped out of their orthodox
professional lives, where some of them sell these information services
for exorbitant rates, in order to participate voluntarily in the virtual
community game.

    When the WELL was young and growing more slowly than it is now, such
knowledge-potlatching had a kind of naively enthusiastic energy. When
you extend the conversation -- several dozen different characters, well-
known to one another from four or five years of virtual hanging-out,
several hours a day -- it gets richer, but not necessarily "happier."

    Virtual communities have several drawbacks in comparison to face-to-
face communication, disadvantages that must be kept in mind if you are
to make use of the power of these computer-mediated discussion groups.
The filtration factor that prevents one from knowing the race or age of
another participant also prevents people from communicating the facial
expressions, body language, and tone of voice that constitute the
inaudible but vital component of most face to face communications.
Irony, sarcasm, compassion, and other subtle but all-important nuances
that aren't conveyed in words alone are lost when all you can see of a
person are words on a screen.

    It's amazing how the ambiguity of words in the absence of body
language inevitably leads to online misunderstandings. And since the
physical absence of other people also seems to loosen some of the social
bonds that prevent people from insulting one another in person,
misunderstandings can grow into truly nasty stuff before anybody has a
chance to untangle the original miscommunication. Heated diatribes and
interpersonal incivility that wouldn't crop up often in face to face or
even telephone discourse seem to appear with relative frequency in
computer conferences. The only presently available antidote to this flaw
of CMC as a human communication medium is widespread knowledge of this
flaw -- aka "netiquette."

    Online civility and how to deal with breaches of it is a topic unto
itself, and has been much-argued on the WELL. Degrees of outright
incivility constitute entire universes such as alt.flame, the Usenet
newsgroup where people go specifically to spend their days hurling vile
imprecations at one another. I am beginning to suspect that the most
powerful and effective defense an online community has in the face of
those who are bent on disruption might be norms and agreements about
withdrawing attention from those who can't abide by even loose rules of
verbal behavior. "If you continue doing that," I remember someone saying
to a particularly persistent would-be disrupter, "we will stop paying
attention to you." This is technically easy to do on Usenet, where
putting the name of a person or topic header in a "kill file" (aka "bozo
filter") means you will never see future contributions from that person
or about that topic. You can simply choose to not see any postings from
Rich Rosen, or that feature the word "abortion" in the title. A society
in which people can remove one another, or even entire topics of
discussion, from visibility. The WELL does not have a bozo filter,
although the need for one is a topic of frequent discussion.

                   Who Is The WELL?

    One way to know what the WELL is like is to know something about the
kind of people who use it. It has roots in the San Francisco Bay Area,
and in two separate cultural revolutions that took place there in past
decades. The Whole Earth Catalog originally emerged from the
counterculture as Stewart Brand's way of providing access to tools and
ideas to all the communes who were exploring alternate ways of life in
the forests of Mendocino or the high deserts outside Santa Fe. The Whole
Earth Catalogs and the magazines they spawned, Co-Evolution Quarterly
and Whole Earth Review, have outlived the counterculture itself, since
they are still alive and raising hell after nearly 25 years. For many
years, the people who have been exploring alternatives and are open to
ideas that you don't find in the mass media have found themselves in
cities instead of rural communes, where their need for new tools and
ideas didn't go away.

    The Whole Earth Catalog crew received a large advance in the mid-
1980s to produce an updated version, a project involving many
geographically-separated authors and editors, many of whom were using
computers. They bought a minicomputer and the license to Picospan, a
computer conferencing program, leased an office next to the magazine's
office, leased incoming telephone lines, set up modems, and the WELL was
born in 1985. The idea from the beginning was that the founders weren't
sure what the WELL would become, but they would provide tools for people
to build it into something useful. It was consciously a cultural
experiment, and the business was designed to succeed or fail on the
basis of the results of the experiment. The person Stewart Brand chose
to be the WELL's first director -- technician, manager, innkeeper, and
bouncer -- was Matthew McClure, not-coincidentally a computer-savvy
veteran of The Farm, one of the most successful of the communes that
started in the sixties. Brand and McClure started a low-rules, high-tone
discussion, where savvy networkers, futurists, misfits who had learned
how to make our outsiderness work for us, could take the technology of
CMC to its cultural limits.

    The Whole Earth network -- the granola-eating utopians, the solar-
power enthusiasts, serious ecologists and the space-station crowd,
immortalists, Biospherians, environmentalists, social activists -- was
part of the core population from the beginning. But there were a couple
of other key elements. One was the subculture that happened ten years
after the counterculture era -- the personal computer revolution.
Personal computers and the PC industry were created by young iconoclasts
who wanted to have whizzy tools and change the world. Whole Earth had
honored them, including the outlaws among them, with the early Hacker's
Conferences. The young computer wizards, and the grizzled old hands who
were still messing with mainframes, showed up early at the WELL because
the guts of the system itself -- the UNIX operating system and "C"
language programming code -- were available for tinkering by responsible
craftsmen.

    A third cultural element that made up the initial mix of the WELL,
which has drifted from its counterculture origins in many ways, were the
deadheads. Books and theses have been written about the subculture that
have grown up around the band, the Grateful Dead. The deadheads have a
strong feeling of community, but they can only manifest it en masse when
the band has concerts. They were a community looking for a place to
happen when several technology-savvy deadheads started a "Grateful Dead
Conference" on the WELL. GD was so phenomenally successful that for the
first several years, deadheads were by far the single largest source of
income for the enterprise.

    Along with the other elements came the first marathon swimmers in
the new currents of the information streams, the futurists and writers
and journalists. The New York Times, Business Week, the San Francisco
Chronicle, Time, Rolling Stone, Byte, the Wall Street Journal all have
journalists that I know personally who drop into the WELL as a listening
post. People in Silicon Valley lurk to hear loose talk among the pros.
Journalists tend to attract other journalists, and the purpose of
journalists is to attract everybody else: most people have to use an old
medium to hear news about the arrival of a new medium.

    Things changed, both rapidly and slowly, in the WELL. There were
about 600 members of the WELL when I joined, in the summer of 1985. It
seemed that then, as now, the usual ten percent of the members did 80%
of the talking. Now there are about 6000 people, with a net gain of
about a hundred a month. There do seem to be more women than other parts
of cyberspace. Most of the people I meet seem to be white or Asian;
African-Americans aren't missing, but they aren't conspicuous or even
visible. If you can fake it, gender and age are invisible, too. I'd
guess the WELL consists of about 80% men, 20% women. I don't know
whether formal demographics would be the kind of thing that most WELL
users would want to contribute to. It's certainly something we'd
discuss, argue, debate, joke about.

    One important social rule was built into Picospan, the software that
the WELL lives inside: Nobody is anonymous. Everybody is required to
attach their real "userid" to their postings. It is possible to use
pseudonyms to create alternate identities, or to carry metamessages, but
the pseudonyms are always linked in every posting to the real userid. So
individual personae -- whether or not they correspond closely to the
real person who owns the account -- are responsible for the words they
post. In fact, the first several years, the screen that you saw when you
reached the WELL said "You own your own words." Stewart Brand, the
WELL's co-founder likes epigrams: "Whole Earth," "Information wants to
be free." "You own your own words." Like the best epigrams, "You own
your own words" is open to multiple interpretations. The matter of
responsibility and ownership of words is one of the topics WELLbeings
argue about endlessly, so much that the phrase has been abbreviated to
"YOYOW," As in, "Oh no, another YOYOW debate."

    Who are the WELL members, and what do they talk about? I can tell
you about the individuals I have come to know over six years, but the
WELL has long since been something larger than the sum of everybody's
friends. The characteristics of the pool of people who tune into this
electronic listening post, whether or not they every post a word in
public, is a strong determinant of the flavor of the "place." There's a
cross-sectional feeling of "who are we?" that transcends the
intersecting and non-intersecting rings of friends and acquaintances
each individual develops.  My Neighborhood On The WELL

    Every CMC system gives users tools for creating their own sense of
place, by customizing the way they navigate through the database of
conferences, topics, and responses. A conference or newsgroup is like a
place you go. If you go to several different places in a fixed order, it
seems to reinforce the feeling of place by creating a customized
neighborhood that is also shared by others. You see some of the same
users in different parts of the same neighborhood. Some faces, you see
only in one context -- the parents conference, the Grateful Dead tours
conference, the politics or sex conference.

    My home neighborhood on the WELL is reflected in my ".cflist," the
file that records my preferences about the order of conferences I visit.
It is always possible to go to any conference with a command, but with a
.cflist you structure your online time by going from conference to
specified conference at regular intervals, reading and perhaps
responding in several ongoing threads in several different places.
That's the part of the art of discourse where I have found that the
computer adds value to the intellectual activity of discussing formally
distinct subjects asynchronously, from different parts of the world,
over extending periods, by enabling groups to structure conversations by
topic, over time.

    My .cflist starts, for sentimental reasons, with the Mind
conference, the first one I hosted on the WELL, since 1985. I've changed
my .cflist hundreds of times over the years, to add or delete
conferences from my regular neighborhood, but I've always kept Mind in
the lede. The entry banner screen for the Mind conference used to
display to each user the exact phase of the moon in numbers and ASCII
graphics every time they logged in to the conference. But the volunteer
programmer who had created the "phoon" program had decided to withdraw
it, years later, in a dispute with WELL management. There is often a
technological fix to a social problem within this particular universe.
Because the WELL seems to be an intersection of many different cultures,
there have been many experiments with software tools to ameliorate
problems that seemed to crop up between people, whether because of the
nature of the medium or the nature of the people. A frighteningly
expensive pool of talent was donated by volunteer programmers to create
tools and even weapons for WELL users to deal with each other. People
keep giving things to the WELL, and taking them away. Offline readers
and online tools by volunteer programmers gave others increased power to
communicate.

    The News conference is what's next. This is the commons, the place
where the most people visit the most often, where the most outrageous
off-topic proliferation is least pernicious, where the important
announcements about the system or social events or major disputes or new
conferences are announced. When an earthquake or fire happens, News is
where you want to go. Immediately after the 1989 earthquake and during
the Oakland fire of 1991, the WELL was a place to check the damage to
the local geographic community, lend help to those who need it, and get
first-hand reports. During Tienamen square, the Gulf War, the Soviet
Coup, the WELL was a media-funnel, with snippets of email from Tel-Aviv
and entire newsgroups fed by fax machines in China, erupting in News
conference topics that grew into fast-moving conferences of their own.
During any major crisis in the real world, the routine at our house is
to turn on CNN and log into the WELL.

    After News is Hosts, where the hottest stuff usually happens. The
hosts community is a story in itself. The success of the WELL in its
first five years, all would agree, rested heavily on the efforts of the
conference hosts -- online characters who had created the character of
the first neighborhoods and kept the juice flowing between one another
all over the WELL, but most pointedly in the Hosts conference. Some
spicy reading in the Archives conference originated from old hosts'
disputes - and substantial arguments about the implications of CMC for
civil rights, intellectual property, censorship, by a lot of people who
know what they are talking about, mixed liberally with a lot of other
people who don't know what they are talking about, but love to talk
anyway, via keyboard and screen, for years on end.

    In this virtual place, the pillars of the community and the worst
offenders of public sensibilities are in the same group -- the hosts. At
their best and their worst, this ten percent of the online population
put out the words that the other ninety percent keep paying to read.
Like good hosts at any social gathering, they make newcomers welcome,
keep the conversation flowing, mediate disputes, clean up messes, and
throw out miscreants, if need be. A WELL host is part salon keeper, part
saloon keeper, part talk-show host, part publisher. The only power to
censor or to ban a user is the hosts' power. Policy varies from host to
host, and that's the only policy. The only justice for those who misuse
that power is the forced participation in weeks of debilitating and
vituperative post-mortem.

    The hosts community is part long-running soap opera, part town
meeting, bar-room brawl, anarchic debating society, creative groupmind,
bloody arena, union hall, playpen, encounter group. The Hosts conference
is extremely general, from technical questions to personal attacks. The
Policy conference is supposed to be restricted to matters of what WELL
policy is, or ought to be. The part-delusion, part-accurate perception
that the hosts and other users have strong influence over WELL policy is
part of what feeds debate here, and a strong element in the libertarian
reputation of the stereotypical WELLite. After fighting my way through a
day's or hour's worth of the Hot New Dispute in News, Hosts, and Policy,
I check on the conferences I host -- Info, Virtual Communities, Virtual
Reality. After that my .cflist directs me, at the press of the return
key, to the first new topic or response in the Parenting, Writers',
Grateful Dead tours, Telecommunication, Macintosh, Weird, Electronic
Frontier Foundation, Whole Earth, Books, Media, Men on the WELL,
Miscellaneous, and Unclear conferences.

    The social dynamics of the WELL spawn new conferences in response to
different kinds of pressures. Whenever a hot interpersonal or doctrinal
issue breaks out, for example, people want to stage the brawl or make a
dramatic farewell speech or shocking disclosure or serious accusation in
the most heavily-visited area of the WELL, which is usually the place
that others want to be a Commons -- a place where people from different
sub-communities can come to find out what is going on around the WELL,
outside the WELL, where they can pose questions to the committee of the
whole. When too many discussions of what the WELL's official policy
ought to be, about censorship or intellectual property or the way people
treat each other, break out, they tended to clutter the place people
went to get a quick sense of what is happening outside their
neighborhoods. So the Policy conference was born.

    But then the WELL grew larger and it wasn't just policy but
governance and social issues like political correctness or the right of
users to determine the social rules of the system. Several years and six
thousand more users after the fission of the News and Policy
conferences, another conference split off News -- "MetaWELL,"  a
conference was created strictly to discussions about the WELL itself, it
nature, its situation (often dire), its future.

    Grabbing attention in the Commons is a powerful act. Some people
seem drawn to performing there; others burst out there in acts of
desperation, after one history of frustration or another. Dealing with
people who are so consistently off-topic or apparently deeply grooved
into incoherence, long-windedness, scatology, is one of the events that
challenges a community to decide what its values really are, or ought to
be.

    Something is happening here. I'm not sure anybody understands it
yet. I know that the WELL and the net is an important part of my life
and I have to decide for myself whether this is a new way to make
genuine commitments to other human beings, or a silicon-induced illusion
of community. I urge others to help pursue that question in a variety of
ways, while we have the time. The political dimensions of CMC might lead
to situations that would pre-empt questions of other social effects;
responses to the need for understanding the power-relationships inherent
in CMC are well represented by the Electronic Frontier Foundation and
others. We need to learn a lot more, very quickly, about what kind of
place our minds are homesteading.

    The future of virtual communities is connected to the future of
everything else, starting with the most precious thing people have to
gain or lose -- political freedom. The part played by communication
technologies in the disintegration of communism, the way broadcast
television pre-empted the American electoral process, the power of fax
and CMC networks during times of political repression like Tienamen
Square and the Soviet Coup attempt, the power of citizen electronic
journalism, the power-maneuvering of law enforcement and intelligence
agencies to restrict rights of citizen access and expression in
cyberspace, all point to the future of CMC as a close correlate of
future political scenarios. More important than civilizing cyberspace is
ensuring its freedom as a citizen-to-citizen communication and
publication medium; laws that infringe equity of access to and freedom
of expression in cyberspace could transform today's populist empowerment
into yet another instrument of manipulation. Will "electronic democracy"
be an accurate description of political empowerment that grows out of
the screen of a computer? Or will it become a brilliant piece of
disinfotainment, another means of manipulating emotions and
manufacturing public opinion in the service of power.

    Who controls what kinds of information is communicated in the
international networks where virtual communities live? Who censors, and
what is censored? Who safeguards the privacy of individuals in the face
of technologies that make it possible to amass and retrieve detailed
personal information about every member of a large population? The
answers to these political questions might make moot any more abstract
questions about cultures in cyberspace. Democracy itself depends on the
relatively free flow of communications. The following words by James
Madison are carved in marble at the United States Library of Congress:
"A popular government without popular information, or the means of
acquiring it, is but a prologue to a farce or a tragedy, or perhaps
both. Knowledge will forever govern ignorance, and a people who mean to
be their own governors must arm themselves with the power which
knowledge gives." It is time for people to arm themselves with power
about the future of CMC technology.

    Who controls the market for relationships? Will the world's
increasingly interlinked, increasingly powerful, decreasingly costly
communications infrastructure be controlled by a small number of very
large companies? Will cyberspace be privatized and parceled out to those
who can afford to buy into the auction? If political forces do not seize
the high ground and end today's freewheeling exchange of ideas, it is
still possible for a more benevolent form of economic control to stunt
the evolution of virtual communities, if a small number of companies
gain the power to put up toll-roads in the information networks, and
smaller companies are not able to compete with them.

    Or will there be an open market, in which newcomers like Apple or
Microsoft can become industry leaders? The playing field in the global
telecommunications industry will never be level, but the degree of
individual freedom available through telecommunication technologies in
the future may depend upon whether the market for goods and services in
cyberspace remains open for new companies to create new uses for CMC.

    I present these observations as a set of questions, not as answers.
I believe that we need to try to understand the nature of CMC,
cyberspace, and virtual communities in every important context --
politically, economically, socially , culturally, cognitively. Each
different perspective reveals something that the other perspectives do
not reveal. Each different discipline fails to see something that
another discipline sees very well. We need to think as teams here,
across boundaries of academic discipline, industrial affiliation,
nation, to understand, and thus perhaps regain control of, the way human
communities are being transformed by communication technologies. We
can't do this solely as dispassionate observers, although there is
certainly a huge need for the detached assessment of social science. But
community is a matter of the heart and the gut as well as the head. Some
of the most important learning will always have to be done by jumping
into one corner or another of cyberspace, living there, and getting up
to your elbows in the problems that virtual communities face.

                            -- Howard Rheingold ([e-mail])