We have observed that portable devi

We have observed that portable devices and wireless communications have given people the ability to collapse temporal and physical space between home and office, private and public, work and play. The kitchen counter, park bench, hotel room, airplane and the spot at Starbuck’s do become workspaces when one pulls out the laptop. Cell phones, call forwarding, internet access and dial-up networking allow for the dislocation of white-collar work from set work places. Play at work is also normative. Respondents take personal phone calls on their cell or separate lines, write personal e-mails or privately go to websites of their choice, buy and sell on favorite internet sites. Instant messaging with friends, watching sports events (streaming or with portable TVs) or listening to music with headphones—from radio over the computer or with portable CD players—is also common. Because the spatial divide can be collapsed, and one can work where once one only played or play where once one worked, it does sometimes seem that traditional boundaries between cultural domains such as work and home have collapsed. Technology provides the potential for increasing the integration between these domains functionally (Venkatesh et al., 2001) and subsequently, conceptually (see Nippert-Eng, 1996). But, just as Harvey (1990, p. 232) noted that spatial barriers are only overcome through the production of other spaces (e.g., air travel’s reduction of spatial distance is achieved via airport dspacesT) and that even as spatial distance has become less relevant for capital, the search for the most advantageous geographic location remains highly relevant, we would suggest that the seeming elision of boundaries between cultural categories is structured. With Windows as the culturally articulated metaphor, the cultural categories of work and play that were once defined by particular senses of place are maintained in computer windows. Truly interesting are the ways in which the very same technologies that afford the space–time collapse between cultural spheres are simultaneously the means by which their functional and symbolic separation is assured.
People’s actions maintain the separation of cultural categories. Cell phones are taken to work for making and receiving personal calls. People have separate e-mail accounts—one for personal, one for business. The very wired have several—the junk mail account, the friends and
family account, the chat account, plus the business accounts. But even the not-so-wired with one account know which messages are personal and which are business. People play games, pull up stock quotes, peruse banking sites, download music and watch sports events during work hours, but these are in different windows—a click away from the windows of work. In essence, what we see people doing is not merging, but rather holding up the longstanding cultural boundaries between work and play, private and public, home and office, but doing so with the aid of their technological devices. Taking us full circle, the computer and related technological devices really have become our office dividers. Today, the well-established cultural categories are kaleidoscopic, finely interwoven and parsed in windows. The switch of attention between windows is mediated only by the perceived reaction time of our hand on the mouse, the speed of the computer’s processor, the time it takes to answer a ringing phone. Cultural categories and metaphors have historical roots. The physical separations necessitated
by early industrial processes had a huge hand in creating the current symbolic divisions between public and private, work and play. Metaphors, as we have noted, are lenses which refract current cultural beliefs and values. They not only provide a prism through which to understand consumption behavior but, in their use/instantiations by individuals, are creative of ways of seeing. Metaphors change. For marketers, metaphorical representations must be fathomed in order to persuade, speak or resonate with target audiences (see Belk, 1990 in reference to organ donation). Culture and metaphors are lived or practiced, observable in the details of daily life—as new technologies are “consumed” or integrated into daily life, we can expect new refractions (see Venkatesh, 1998; Venkatesh et al., 2001).

Hasil (Bahasa Indonesia) 1:

Kami telah mengamati bahwa perangkat portable dan komunikasi nirkabel telah memberi orang kemampuan runtuh temporal dan ruang fisik antara rumah dan kantor, swasta dan publik, bekerja dan bermain. Meja dapur, bangku Taman, hotel, pesawat dan tempat di Starbuck menjadi ruang kerja ketika salah satu menarik keluar laptop. Telepon seluler, panggilan forwarding, akses internet dan jaringan dial-up memungkinkan dislokasi pekerjaan kerah putih dari tempat kerja yang ditetapkan. Bermain di tempat kerja juga normatif. Responden mengambil pribadi panggilan telepon seluler atau baris terpisah, menulis e-mail pribadi atau swasta pergi ke situs web pilihan mereka, membeli dan menjual di situs internet favorit. Instan pesan dengan teman-teman, menonton acara olahraga (streaming atau dengan portabel TV) atau mendengarkan musik dengan headphone — dari radio lebih dari komputer atau dengan CD player portabel — ini juga umum. Karena membagi spasial dapat runtuh, dan seseorang dapat bekerja dimana setelah satu hanya bermain atau bermain di mana setelah satu bekerja, kadang-kadang tampaknya bahwa batas-batas tradisional antara budaya domain seperti bekerja dan rumah memiliki roboh. Teknologi memberikan potensi untuk meningkatkan integrasi antara domain fungsional (Venkatesh et al., 2001) dan kemudian, konseptual (Lihat Nippert-Eng, 1996). Tetapi, hanya sebagai Harvey (1990, ms. 232) mencatat bahwa hambatan spasial hanya mengatasi melalui produksi ruang lain (misalnya, pengurangan perjalanan udara jarak spasial dicapai melalui Bandara dspacesT) dan bahwa bahkan sebagai ruang jarak telah menjadi kurang relevan untuk modal, mencari lokasi geografis yang paling menguntungkan tetap sangat relevan, kami sarankan bahwa penghilangan bunyi dlm percakapan tampak dari batas-batas antara budaya kategori terstruktur. Dengan jendela sebagai metafora budaya diartikulasikan, kategori bekerja dan bermain budaya yang pernah didefinisikan oleh Indra tertentu tempat dipertahankan di komputer windows. Benar-benar menarik adalah cara di mana teknologi yang sama yang mampu runtuhnya ruang-waktu antara budaya bidang secara simultan sarana yang perpisahan mereka fungsional dan simbolis terjamin.People’s actions maintain the separation of cultural categories. Cell phones are taken to work for making and receiving personal calls. People have separate e-mail accounts—one for personal, one for business. The very wired have several—the junk mail account, the friends andfamily account, the chat account, plus the business accounts. But even the not-so-wired with one account know which messages are personal and which are business. People play games, pull up stock quotes, peruse banking sites, download music and watch sports events during work hours, but these are in different windows—a click away from the windows of work. In essence, what we see people doing is not merging, but rather holding up the longstanding cultural boundaries between work and play, private and public, home and office, but doing so with the aid of their technological devices. Taking us full circle, the computer and related technological devices really have become our office dividers. Today, the well-established cultural categories are kaleidoscopic, finely interwoven and parsed in windows. The switch of attention between windows is mediated only by the perceived reaction time of our hand on the mouse, the speed of the computer’s processor, the time it takes to answer a ringing phone. Cultural categories and metaphors have historical roots. The physical separations necessitatedby early industrial processes had a huge hand in creating the current symbolic divisions between public and private, work and play. Metaphors, as we have noted, are lenses which refract current cultural beliefs and values. They not only provide a prism through which to understand consumption behavior but, in their use/instantiations by individuals, are creative of ways of seeing. Metaphors change. For marketers, metaphorical representations must be fathomed in order to persuade, speak or resonate with target audiences (see Belk, 1990 in reference to organ donation). Culture and metaphors are lived or practiced, observable in the details of daily life—as new technologies are “consumed” or integrated into daily life, we can expect new refractions (see Venkatesh, 1998; Venkatesh et al., 2001).