Arctic Adventurer: We Feel Fine

Arctic Adventurer: We Feel Fine,
originally uploaded by ocean.flynn.

Photos of Iqaluit cemetery taken October 2002; Uploaded to Flickr, Trawled by wefeelfine, Linked to wordpress,

American artist, Jonathan Harris describes his work on his website:

“I make (mostly) online projects that reimagine how we relate to our machines and to each other. I use computer science, statistics, storytelling, and visual art as tools. I believe in technology, but I think we need to make it more human. I believe that the Internet is becoming a planetary meta-organism, but that it is up to us to guide its evolution, and to shape it into a space we actually want to inhabit—one that can understand and honor both the individual human and the human collective, just like real life does (Harris).”

“Sep Kamvar is a consulting professor of Computational Mathematics at Stanford University. His research focuses on data mining and information retrieval in large-scale networks. He also is interested in using large amounts of data and accessible media in the study of human nature through art. [Among his other areas of interest he includes] probabilistic models for classification where there is little labeled data (Sep Kamvar’s blog profile).”

Glossary of Terms

Nonlinearity: “At the beginning of Chapter 5 in Kurt Vonnegut’s Slaughterhouse-Five, Billy Pilgrim finds himself in jail on the planet of Tralfamadore. Billys captors give him some Tralfamadorian books to pass the time, and while Billy can’t read Tralfamadorian, he does notice that the books are laid out in brief clumps of text, separated by stars. “Each clump of symbols is a brief, urgent message — discribing a situation, a scene,” explained one of his captors. “We Tralfamadorians read them all at once, not one after the other. There isn’t any relationship between all the mssages, except that the author has chosen then carefully, so that, when seen all at once, they produce an image of life that is beautiful and surprising and deep. There is no beginning, no middle, no end, no suspense, no moral, no causes, no effects. What we love in our books are the depths of many marvelous moments seen all at one time.” Harris and Kamvar aimed to write Almanac of Human Emotions in the telegraphic, schizophrenic manner of tales from Tralfamadore, where the flying saucers are.”

Open Platforms: “The power of open platforms in enabling the easy generation of consumable content has been demonstrated repeatedly on the internet, not only with the web itself, but also with sub-platforms like Facebook, Flickr, Google Gadgets, among others. I am interested in platforms that easily enable high-quality content creation for developers and provide a straightforward content consumption and navigation experience for users.”

Open Sub-platforms Open Sub-platforms like Facebook, Flickr, Google Gadgets, among others, facilitate the generation-creation of high-quality consumable content while providing easier access and consumption for users.


Webliography and Bibliography

Kiss Me, I’m Irish

January 26, 2007

She shook with laughter as she held up a pair of men’s boxer shorts with the Kiss Me I’m Irish logo. Strands of her thick black wavy hair shoulder-length hair fell across her honey-coloured cheeks and she pushed them back as she lifted her face. “I love it!”she exclaimed. “I want it!” It reminded me of a family story that I wanted to tell her. Ever since she became a member of our Irish-English family she has made us all even more aware of our genealogy.

My linguist son is looking into the (Gaelic) Goidelic languages which according to wikipedia have historically been part of a dialect continuum stretching from the south of Ireland, the Isle of Man, to the north of Scotland. They are one of two major divisions of modern-day Insular Celtic languages and Brythonic Goidelic is generally divided into: Irish Gaeilge, Scottish Gaelic Gàidhlig and Manx Gaelg.

I’m uploading my oral and archival family history so my grandchildren present and future will know from where they have come.

Meanwhile my youngest son and his beautiful French wife have sent us the most emotionally-charged images I could imagine. Body Worlds 3Inter-uterine photography may not evoke wonder and awe in everyone, but when the grandson (we now know it is a boy) is visible thanks to technology and sharable (thanks to email attachments) I am enraptured. But it’s not just the still .jpg images where he looks like a sculpture cast in pure gold, we can see his movements thanks to .avi even though is is only 15 weeks old. I approach him with such reverence and in speechless wonderment because these images are rare images from a world within worlds. There is no comparison between the jolting experience of sketching at Body Worlds 3 in December and the experience of these images on my screen. These are situated somewhere between 13 weeks and 21 weeks but this is so much more real, related and therefore relevant to my own existence. This child will be in our hearts, minds and souls through all the worlds of God.

But more than that . . . he is also related to these Irish, British, French ancestors in Europe, the United Kingdom and Canada. If my father were alive he would be including this lad in his gathering of the clover. Each summer my Irish father would find by his own magic a four-leafed clover — the Irish good-luck symbol — for each of his six children. He only looked in areas surrounding our cottage at Rocky Point, Prince Edward Island. I think of him as I think of this new generation for I have seen his abilities and strengths in my own sons.

How are we measured in the larger scheme of things? If it is by our material possessions then we have not fared well, but if it has anything to do with our children and grandchildren, we are fortunate, deeply grateful . . .

Originally uploaded from my Flickr account ocean.flynn.
I seemed to be disembodied, living through the digital images that appeared by magic on my Dell laptop screen. It was minus forty or fifty degrees. There was no taxi service so the town was shut down for me. Severe weather warnings were issued from Environment Canada. Suddenly a blinding sun broke through. I pulled on my army parka, leggings, mittens and Pangnirtung hat, grabbed my Kodak and headed outside to the breakwater. This image encapsulates the entire experience.

I attempted a number of reductions with this .png image but it created white noise. I tried an even smaller resolution and the noise is still there.

There were many painful things that I tried to forget but these images keep flashing into my mind and I am back there again. I am embarrassed that the loss of this silly lap top remains as such a crushing memory considering the suicides, the murder, the stories of everyday violences against human dignity. Having the laptop confiscated without warning is a metaphor for my inability to process the memories, a missing archives, a secret archives, an archives fever.


Flynn-Burhoe, Maureen. 2007. “Afliction: Tempest in a Tea Pot.” Uploaded 2007/01/05. Creative Commons 2.5 BY-NC-SA.


December 11, 2006

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Somewhere on the Pacific a small lifeboat shared by two unwilling and unlikely passengers rolled with the waves. Pi knew he could do more than just survive once he realized that Richard was dependent on him. Pi could fish. A Bengal Tiger, king of his own ecosystem, would die at sea without the help of the seventeen-year-old. The book really ended there; it didn’t matter after that what was truth or fiction. Pi’s understanding of power in everyday life was his new reality.

Speechless refers to both the writer and reader. At one level it’s about a writers’ block being blogged. At another level is refers to deafening silence that occurs when one speaks with too much feeling or mentions an uncomfortable idea in a nice place, a unpleasant reminder in polite company, a divergent idea in a space of group think, another perspective than the Renaissance perspective. But it also refers to robust conversations among political philosophers who understand the power of language and everyday life. Socrates, Plato, Derrida called for renewals in philosophy. They examined what we do with words, the role of memory. Speechless alludes to Derrida’s urgent appeal for a renewed democracy, for a revitalized philosophy from a cosmopolitical point of view.

The human eye can distinguish 16 values of grey but that’s not including the subtle differences in the colours of grey. We just don’t have the time to see the variations.

I began speechless on October 16, 2006. Two months later I have learned what a permalink is and how to make one. It’s the equivalent to the old web page’s index.html. Now I have to learn where to use it.

The cloud of tags below has grown organically since I first began using WordPress as my main blog host on October 16, 2006. I am building my customized clouds of folksonomies by working on and learning from a number of Web 2.0 feeds. This includes a Flickr account for photo blogging which attracts alot of viewers. I have only a couple of dozen images but one image alone uploaded on October 22, 2006 was viewed 1,179 times over a period of 64 days! I reworked this image again and posted it on speechless under “Wave Algorithms.”

Featured folksonomy:

Benign colonialism is a term that refers to an alleged form of colonialism in which benefits outweighed risks for indigenous population whose lands, resources, rights and freedoms were preempted by a colonizing nation-state. The historical source for the concept of benign colonialism resides with John Stuart Mills who was chief examiner of the British East India Company dealing with British interests in India in the 1820s and 1830s. Mills most well-known essays (1844) on benign colonialism are found in Essays on some Unsettled Questions of Political Economy. Mills’ view contrasted with Burkean orientalists. Mills promoted the training of a corps of bureaucrats indigenous to India who could adopt the modern liberal perspective and values of 19th century Britain. Mills predicted this group’s eventual governance of India would be based on British values and perspectives. Those who adopt benign colonialism as a truth claim argue that education, health, housing and employment possibilities improved conditions for indigenous peoples as settlers, merchants and administrators also brought new industries, liberal markets, developed natural resources and introduced improved governance. The first wave of benign colonialism lasted from c. 1790s-1960s. The second wave included new colonial policies such as exemplified in Hong Kong (Liu 2003)), where unfettered expansion of the market created a new form of benign colonialism. Political interference and military interference (Doyle 2006) in independent nation-states, such as Iraq (Campo 2004 ), is also discussed under the rubric of benign colonialism in which a foreign power preempts national governance to protect a higher concept of freedom. The term is also used in the 21st century to refer to American, French and Chinese market activities in countries on the African continent with massive quantities of underdeveloped nonrenewable envied resources. Literature that challenges the assumptions of benign colonialism claiming colonialist project as it actually unfolded placed First Nations, Inuit and Métis at higher risks of vulnerabilities to catastrophes, to social exclusion and human rights abuses, have not been as widely publicized.

For more see Flynn-Burhoe (2007).

There is a widespread Canadian mythology that First Nations, Inuit and Métis are among those who benefited from settler colonies prempting, improving, managing and governing aboriginal lands, resources and educating, training, developing, serving, monitoring and governing its peoples. Those who adopt benign colonialism as a truth claim argue that education, health, housing and employment possibilities improved conditions for the indigenous peoples since the arrival of settlers. Literature that challenges the assumptions of benign colonialism claiming colonialist project as it actually unfolded placed First Nations, Inuit and Métis at higher risks of vulnerabilities to catastrophes, to social exclusion and human rights abuses, have not been as widely publicized. The Royal Commission on Aboriginal Peoples (RCAP) addressed these claims but the term benign colonialism is still a convenient truth for many. Celebratory and one-sided social histories of the Hudson’s Bay Company, the RCMP, and various government leaders such as John A. MacDonald or civil servants such as Indian Agents, northern adventurers, when viewed through the lens of settlers while ignoring the perspective of First Nations, Inuit and Métis contribute to on-going dissemination of distorted histories. Museums, maps and census contribute to these distorted histories by grave omissions.

Related citations:

“Today, Mill’s most controversial case would be benign colonialism. His principles of nonintervention only hold among “civilized” nations. “Uncivilized” peoples, among whom Mill dumps most of Africa, Asia, and Latin America, are not fit for the principle of nonintervention. Like Oude (in India), they suffer four debilitating infirmities – despotism, anarchy, amoral presentism and familism — that make them incapable of self-determination. The people are imposed upon by a “despot… so oppressive and extortionate as to devastate the country.” Despotism long endured has produced “such a state of nerveless imbecility that everyone subject to their will, who had not the means of defending himself by his own armed followers, was the prey of anybody who had a band of ruffians in his pay.” The people as a result deteriorate into amoral relations in which the present overwhelms the future and no contracts can be relied upon. Moral duties extend no further than the family; national or civic identity is altogether absent. In these circumstances, Mill claims, benign colonialism is best for the population . Normal relations cannot be maintained in such an anarchic and lawless environment. It is important to note that Mill advocates neither exploitation nor racialist domination. He applies the same reasoning to once primitive northern Europeans who benefited from the imperial rule imposed by civilized Romans. The duties of paternal care, moreover, are real, precluding oppression and exploitation and requiring care and education designed to one day fit the colonized people for independent national existence. Nonetheless, the argument also rests on (wildly distorted) readings of the history and culture of Africa and Asia and Latin America. Anarchy and despotic oppression did afflict many of the peoples in these regions, but ancient cultures embodying deep senses of social obligation made nonsense of presentism and familism. Shorn of its cultural “Orientalism,” Mill’s argument for trusteeship addresses one serious gap in our strategies of humanitarian assistance: the devastations that cannot be readily redressed by a quick intervention designed to liberate an oppressed people from the clutches of foreign oppression or a domestic despot. But how does one prevent benign trusteeship from becoming malign imperialism, particularly when one recalls the flowery words and humanitarian intentions that accompanied the conquerors of Africa? How far is it from the Anti-Slavery Campaign and the Aborigine Rights Protection Society to King Leopold’s Congo and Joseph Conrad’s “Heart of Darkness”?

Here Doyle is referring to John S. Mill cited in “A Few Words on Nonintervention.” . 1973. In Essays on Politics and Culture, edited by Gertrude Himmelfarb, 368-84. Gloucester, Peter Smith.

See also WordPress featured blogs Benign colonialism.

Related tags: Tom Kent Royal Commission on Newspapers, Hackett and Zhao, economic efficiency, Power and everyday life, ethical topography of self and the Other, teaching learning and research, wealth disparities will intensify, C.D. Howe, Cannibals with Forks.Selected annotated webliography

Campo, Juan E.  2004. “Benign Colonialism? The Iraq War: Hidden Agendas and Babylonian Intrigue.” Interventionism. 26:1. Spring.

Doyle, Michael W.  2006. “Sovereignty and Humanitarian Military Intervention.” Hoover Institute.

Falk, Richard. Human Rights Horizons: the Pursuit of Justice in a Globalizing World. New York & London: Routledge.

Flynn-Burhoe, Maureen. 2007. Benign colonialism. >> Speechless. Uploaded January 14th, 2007

Liu, Henry C. K. “China: a Case of Self-Delusion: Part 1: From colonialism to confusionLiu 2003.” Asia Times. May 14, 2003.

Kurtz,Stanley. 2003.”Lessons from the British in India.” Democratic Imperialism: A Blueprint. Policy Review.Mill, John Stuart. 1844. Essays on some Unsettled Questions of Political Economy.
Of these Essays, which were written in 1829 and 1830,

Current debates on colonization and human rights (Falk 2000) raise questions about the notion of benign colonialism. The dominant language, culture and values of colonizers imposed on colonised peoples is often narrated as salutary. Dominant social and cultural institutions contributed to faciliating the entry of indigenous peoples trapped in unsustainable subsistence economies. Previously colonised peoples claim that the colonization process resulted in a parallel process of the colonization of the minds of indigenous peoples. The process of decolonization of memory (Ricoeur 1980), history and the spirit is crucial for the social inclusion (OECD) of indigenous peoples and nations within nations, such as Canada.


I don’t remember when it started. But I know that after this it got worse. A few days after Jennifer was killed my class was canceled because the RCMP had shut down the entire capital of Nunavut — well, they told the taxi service to no longer take calls. Later we found out that someone with a rifle on a snowmobile was riding around town shooting randomly in the air. We were told there was no danger. Jennifer’s murderer was not found during my entire stay that term. When taxis were back in service we would sometimes drive close to her home surrounded by the police yellow tape. An RCMP officer came over to chat with the taxi driver. My route was no where near but taxis are shared in Iqaluit so you never know where you might find yourself. I was not afraid for myself since the violence in Nunavut is Inuit against Inuit. But I was afraid. The death as described by so many people was so violent. It was more like an unpaid drug dealer’s cruel and cowardly threat to someone else. Jennifer was chosen as the victim. There was no explanation. I began to understand why Inuit youth from Iqaluit listened to Tupak and related to the violence described in his rap music from the Hood.

We all sat there in the overcrowded auditorium in Inukshuk High School. We held candles, remembered the women victims of violence in Montreal but everyone thought of Jennifer. In the background was a stretched seal skin, a cultural symbol of the community. Paututiit, the Inuit Women’s association used this as a symbol of unity where each peg serves the purpose of stretching the skin evenly. Each is needed. each has equal value.

If Jennifer had not been so violently killed she would probably not be part of my everyday life years later. There are some images you cannot forget, at least I cannot.

Meda coverage:

For multiple media bookmarks see here. This Globe and Mail article is particularly moving.

On Friday, Dec. 6, 2002, 13-year-old Jennifer Naglingniq, of Iqaluit, Nunavut, helped her teacher hang Christmas decorations. A few hours later she was dead, xxx murdered in her home. Her mother, CBC Iqaluit program clerk Nicotye Naglingniq, found her body when she returned home shortly after midnight.

Wende Tulk, Jennifer’s home room teacher at Inuksuk high school, says Jennifer was a special student – bright, with high marks and a natural leader. “People listened to her. You know when she graduated she would be doing great things.”; She was an enthusiastic soccer player and just bought new soccer shoes the day before she was killed. Tulk will be haunted by Jennifer’s dyed-orange ponytail, her beautiful voice and her positive attitude. “She was always singing, always happy.” She said that Jennifer – and her final act of helpfulness – won’t be soon forgotten. ” We’re going to leave those Christmas decorations up all year now.”

xxxx, 24, was charged with Jennifer’s murder but was released from Baffin Correctional Centre a few days later, when the charge of first degree murder was stayed.. The Crown decided the case against xxxx wasn’t strong enough to proceed at this time. The Crown has one year to reactivate the case. The RCMP say they are continuing the investigation. Police are not revealing how Jennifer was murdered, saying that only them and the murderer know how she died.

Please support the Jennifer Naglingniq Memorial Fund. A memorial fund has been set up to create an annual award in Jennifer’s name for a student at Inukshuk high school who contributes to making Iqaluit a better place. Donations can be made at the CBC Toronto Credit Union in the Jennifer Naglingniq Memorial Fund account 9879 or through the Bank of Montreal in Iqaluit, account 3635 8040 108. You can also send your donation to: The Jennifer Naglingniq Memorial Fund, P.O. Box 490, Iqaluit, NU X0A 0H0. Please give generously. The deadline for donations at the CBC Toronto Credit Union may be expired (Source 2002?).”

Allison Brewer. 2003. “Troubled ghosts of our sisters.” The Globe & Mail. Saturday, December 6: A19

A year ago, as we in Iqaluit prepared to commemorate the Montreal Massacre, one of our own was added to the list of victims of violence against women. Dec. 6, 2002, dawned cold and clear in Iqaluit. A community not unfamiliar with the subject, it had for years recognized and honoured the National Day of Remembrance and Action on Violence Against Women. Last year, the 13th anniversary of the Montreal Massacre, was no different. As I made my way down the hill on a morning walk to work with Maureen Doherty, the event organizer, there were the usual worries. Had enough coffee and tea been ordered for the expected 50 or so people who usually show up for the event? Would the change of venue from the Arctic College campus to Inuksuk High School work? All matters that seemed of great importance that morning (Brewer 2003:A19).


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