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Breaking down barriers
(2024)
Many researchers hesitate to provide full access to their datasets due to a lack of knowledge about research data management (RDM) tools and perceived fears, such as losing the value of one's own data. Existing tools and approaches often do not take into account these fears and missing knowledge. In this study, we examined how conversational agents (CAs) can provide a natural way of guidance through RDM processes and nudge researchers towards more data sharing. This work offers an online experiment in which researchers interacted with a CA on a self-developed RDM platform and a survey on participants’ data sharing behavior. Our findings indicate that the presence of a guiding and enlightening CA on an RDM platform has a constructive influence on both the intention to share data and the actual behavior of data sharing. Notably, individual factors do not appear to impede or hinder this effect.
Social media constitute an important arena for public debates and steady interchange of issues relevant to society. To boost their reputation, commercial organizations also engage in political, social, or environmental debates on social media. To engage in this type of digital activism, organizations increasingly utilize the social media profiles of executive employees and other brand ambassadors. However, the relationship between brand ambassadors’ digital activism and corporate reputation is only vaguely understood. The results of a qualitative inquiry suggest that digital activism via brand ambassadors can be risky (e.g., creating additional surface for firestorms, financial loss) and rewarding (e.g., emitting authenticity, employing ‘megaphones’ for industry change) at the same time. The paper informs both scholarship and practitioners about strategic trade-offs that need to be considered when employing brand ambassadors for digital activism.
Disinformation campaigns spread rapidly through social media and can cause serious harm, especially in crisis situations, ranging from confusion about how to act to a loss of trust in government institutions. Therefore, the prevention of digital disinformation campaigns represents an important research topic. However, previous research in the field of information systems focused on the technical possibilities to detect and combat disinformation, while ethical and legal perspectives have been neglected so far. In this article, we synthesize previous information systems literature on disinformation prevention measures and discuss these measures from an ethical and legal perspective. We conclude by proposing questions for future research on the prevention of disinformation campaigns from an IS, ethical, and legal perspective. In doing so, we contribute to a balanced discussion on the prevention of digital disinformation campaigns that equally considers technical, ethical, and legal issues, and encourage increased interdisciplinary collaboration in future research.
Over the six decades since it officially ended, the Algerian War has become a key event for marking, retrospectively, the beginning of a new era in European, Western and global history. This new era is characterized by the proclaimed end of Western hegemony – by the proclaimed end of European history as global, universal history. This era, our era, understands itself as the time after the domination of the West, a time or multiple times of “post”: the time of postcolonialism, but also postmodernity, postsecularism, posthumanism.
The times of “post” are characterized by a fundamental reconfiguration of the relations between European civilization and its Others, first and foremost by the proclaimed split between Europe and its Others, and more generally by the disintegration, disruption and dispersion of the – allegedly – unified space of culture, knowledge and discourse. The postcolonial era is an era of diversity and difference, an era of dispersions and diasporas, where the space of culture is a space of multiple cultures, a space of in-between, of “inter”: the space of the intercultural, but also the interreligious, interethnic, interracial and inter-epistemic.
This conference will reflect on the “inter” in the time of “post”. We invited scholars, thinkers, intellectuals and artists to discuss various aspects and models of intercultural dynamics that have been developed and articulated in the aftermath of the Algerian War or of other events that marked the decline of Western hegemony, such as the Second Vatican, May 1968 or the Vietnam War. How did the age of decolonization reshape the discourse and practice of intercultural relations? To what extent interculturality itself is a sign or a site of decolonization? To what extent, on the contrary, intercultural relations may reproduce colonial or generate neocolonial patterns?
Contributions examine the emergence of intercultural notions and practices in various intellectual traditions, European or non-European; the development of new categories and constellations of identity, otherness and dialogue; the interrelations between epistemic, cultural, discursive, religious and political aspects; as well as reactions to these new developments and various forms of critique and resistance. We are especially interested in how this reflection may shed light on socio-political and cultural phenomena, trends and concerns of the present time.
In Time and the Other Johannes Fabian analysed how modern conceptions of time were “not only secularized and naturalized but also thoroughly spatialized.” According to Fabian, this was particularly visible in modern anthropology which “promoted a scheme in terms of which not only past cultures but all living societies were irrevocably placed on a temporal slope, a stream of Time – some upstream, others downstream.”3 Anthropologists attributed otherness to a distant past which was traditionally associated with cultural retardation, i.e. a lower degree of development, progress, and civilization. Cultural difference was expressed in terms of temporal distance while temporal distance was attributed to spatial remoteness. The result was a phenomenon that Fabian coined “the denial of coevalness” which pointed towards “a persistent and systematic tendency to place the referent(s) of anthropology in a Time other than the present of the producer of anthropological discourse.