Encontro EstudioLivre

E a galera quer fazer um encontro da comunidade estudiolivre, senti firmeza.
viva, na cidade, a maturidade da comunidade.

http://www.estudiolivre.org/EncontroEstudioLivre2007

Janela difícil de redimensionar

No firefox, gtk, gnome, do ubuntu, redimensionar janelas é a coisa mais difícil de se fazer com o mouse.
É difícil pegar na borda, principalmente com esses touchpads mal configurados no ubuntu.

é isso.


tags: interface, usabilidade

--
poram.culturalivre.org

[estudiolivre] logo e vinheta do EL no blender

muitíssimo legal!!!

On 6/6/07, Fabianne Balvedi wrote:

direto de BH:

http://estudiolivre.org/el-gallery_view.php?arquivoId=4105

http://estudiolivre.org/el-gallery_view.php?arquivoId=4107
usem, abusem, espalhem.

em breve, versão redux.

abs,
//fabs
--
Fabianne Balvedi
Linux User #286985
http://fabs.estudiolivre.org

________________________________
Lista de Discussão do Estúdio Livre
portal colaborativo -> http://www.estudiolivre.org/
sobre esta lista -> http://lists.riseup.net/www/info/estudiolivre

[MetaReciclagem] Google Street View

---------- Forwarded message ----------
From: L

Esqueçam tudo o que eu falei ! Google streets é legal !!!

http://maps.google.com/maps?f=l&hl=en&q=museum&near=San+Francisco,+California,+United+States&ie=UTF8&view=map&om=1&layer=c&cbll=37.777452,-122.504927&cbp=1,289.875024308419,0.628713401659621,3&ll=37.784554,-122.500091&spn=0.023674,0.040169&z=15

--
http://maps.google.com/maps?f=q&hl=en&ie=UTF8&om=1&layer=c&cbll=37.85471,-122.48264&cbp=2,122.644564017304,0.603070177419663,3&ll=37.901813,-122.474899&spn=0.093597,0.214577&z=13

Van Spotting

by hexe

A glimpse of the Google van

GoogleMaps

Street View

Explore neighborhoods at street level–virtually.   Go to Street View Tour streetscapes and see 360° images Use Street View to: View street level photographs (select cities) Take virtual walks; pan, rotate and zoom Explore cityscapes, landmarks, points of interest Find shops, restaurants, parks, hotels and more Learn how to use street view

+

Where 2.0: Google Releases Mapplets - Gadgets for Maps

Google has just released a preview of Mapplets, essentially gadgets for their maps. In practical terms it allows me to see Google trends on a map, check local gas prices, consume georss feeds, or see a heatmap visualization of Zuerich Travel times.

They can be found at http://maps.google.com/preview. You can find about 30 Mapplets to add via their content directory.

So what are Mapplets? Google explains:

Mapplets are mini-webpages that are served inside an IFrame within the Google Maps site. You can put anything inside this mini-webpage that you can put into a normal webpage, including HTML, Javascript, and Flash. Google provides a Javascript API that gives the Mapplet access to services such as manipulating the map, fetching remote content, and storing user preferences.

They have also proposed some changes to KML and ATOM that would support attribution to authors and a return URL for the content hosters. Right now. You can see an example here.

This is making Google Maps a mashup platform, but they know that they don't want to be the only data provider or the only mashup. That's why the attribution is so important. Most mashups are fighting to be found. Google is now providing them yet another way to do that.

googlellismos do google

---------- Forwarded message ----------
From: Roberto Winter
Date: Jun 5, 2007 4:08 AM
Subject: [Hacklab] google gears
To: hacklab@estudiolivre.org

insano
http://rpbouman.blogspot.com/2007/06/google-gears-webbrowser-embedded.html

http://tools.google.com/gears/

Google Gears (BETA) is an open source browser extension that enables web applications to provide offline functionality using following JavaScript APIs:

	Store and serve application resources locally
	Store data locally in a fully-searchable relational database
	Run asynchronous Javascript to improve application responsiveness

+

http://undergoogle.com/blog/2007/05/google-gears-reader-off-line.html

Avisados por alguns de nosso leitores, notamos que o Google Reader acaba de ganhar uma versão off-line, com ela os usuários do Reader poderão visualizar suas notícias mesmo com o computador fora da internet.

A extensão promete baixar e disponibilizar os últimos 2000 feeds não lidos para a visualização via Browser.

Já podemos ir imaginando que uma versão para o Google Docs & Spreadsheets já deve estar a caminho, já que muitos usuários realmente gostariam de editar seus arquivos off-line.

Baixe Google Gears | Mais informações: Google Gears Blog

+

http://www.rememberthemilk.com/services/googlegears/

Remember the Milk first site to go offline with Google Gears 

A few weeks back I wrote about Google announcing Gears an open source browser extension available for Windows, Mac, and Linux, that enables web applications to provide offline functionality using JavaScript APIs.

 

 Well now Remember the Milk (RTM) the online to-do-list has implemented Gears, thus enabling people to read their task lists offline! In the picture below you can see the green icon next to my login name which is the option to change into offline mode in the same way you can already do with Google Reader.

 

Clearly GMail misses a good native to-do-list feature, the only option right now is to install Andy's GTDGmail add-in script. Looking at Remember The Milk it is certainly very simple yet useful and more so now given you can read/write tasks offline.

[...]

http://www.gtdgmail.com/

https://addons.mozilla.org/en-US/firefox/addon/3209

GTDInbox (formerly GTDGmail) discreetly integrates into Gmail making it even more suitable as a GTD tool.

GTD - Getting Things Done - is a simple and effective productivity concept: designed so that even the laziest and most scattered of people can be organised and stress free.

+++

http://editor.googlemashups.com/

Take a tour of the Google Mashup Editor »

+

http://www.reflexoesdigitais.com.br/blog/2007/06/01/confirmado-google-compra-o-feedburner/

+

Em Breve: Google Apresentações.
http://www.undergoogle.com/blog/2007/06/em-breve-google-apresentaes.html

[submidialogia] Xemelizando o sistema

---------- Forwarded message ----------
From: Vitorio Amaro
Date: May 31, 2007 6:45 PM
Subject: [submidialogia] Xemelizando o sistema

oi Sergio,

Acho que esse texto é pertinente a discussão do diversidadedigital,

abs

V.A.



Xemelizando o Sistema

A diversidade de "conteúdo" na rede depende da diversidade de "sistemas"


Facilitando a Colaboração

Se queremos que as pessoas colaborem, e construam uma internet livre, é preciso que as tecnologias se desenvolvam nesse sentido. A natureza da internet pode ser descentralizada e anárquica, mas o uso que as pessoas fazem dela depende do desenvolvimento de tecnologias que possibilitem este uso. Estamos falando aqui tanto de software, como de infra-estrutura física, de hardware e de telecomunicações.

Mas pensar uma internet mantida colaborativamente não é simples. Ainda não existe a cultura de uso da responsabilidade compartilhada na internet. Projetos como a wikipedia ou wikimapia são excessões e normalmente mantidos por "geeks".

Como tornar a prática colaborativa no ambiente digital algo natural? Com formação? Escolas na internet? Talvez tudo isso, mas uma coisa acima de tudo: familiaridade com os sistemas.

Sistemas são metáforas. Cada pessoa tem a sua. Sistemas devem ser múltiplos. Múltiplas maneiras de organizar informações, idéias e dados. Isso sempre foi assim. Cada povo organizou seu calendário de uma maneira, seu idioma, sua sociedade. Cada grupo usa seus linguajares característicos, organiza as coisas de determinada maneira.

A única maneira de as pessoas colaborarem de forma natural e orgânica é a tecnologia se tornar transparente. As pessoas usam o telefone com tanta desenvoltura para se comunicar hoje em dia porque ninguém pára para pensar que está usando um telefone quando está falando com alguém: está pensando apenas na conversa.

Se investirmos em uma tecnologia que privilegie o controle e a centralização da produção, não há milagre que faça que as pessoas se comportem de maneira diferente em relação a ela. Se na tela da minha TV Digital aparecer apenas as opções "assistir canais" e "fazer compras" não adianta me vir falar de outras possibilidades.

As escolhas pelos caminhos de desenvolvimento devem ser coerentes com a cultura de uso que se espera que nasça. É preciso que se multipliquem possibilidades de metáforas para as pessoas interagirem com a máquina.

Nunca se chegará ao sistema perfeito, que torna a colaboração entre as pessoas e a organização de ideias compartilhadas algo tão natural quanto pensar e conversar. Isso porque as pessoas são diferentes: pensam e conversam de maneiras diferentes. Por isso é necessário que se criem muitos sistemas. Quanto mais melhor.

Contudo esses sistemas podem conversar entre si. A essência das mensagens trocadas internamente dentro dos diversos sitemas são sempre semelhantes. Se todos os sistemas tiverem suporte a um protocolo comum, eles facilmente conversarão. E cada pessoa poderá usar o que mais lhe agrada, e estar conectada com toda a rede, como deve ser.

Isso não significa que todos devem falar a mesma língua, ou que os sistemas tenham que ser todos semelhantes. Isso significa que os sistemas devem ser inteligentes. Por mais específico e único que um sistema possa ser, é possível que ele troque informaçoes com outras plataformas.

Um exemplo realmente muito simples disso hoje em dia é o RSS, que permite a troca de informações entre sites. Usado normalmente para alimentadores de notícias e de blogs, a potencialidade desse tipo de protocolo ainda é pouco explorada.


Compartilhamento consciente

Compartilhar não é um ato passivo de 'deixar levar', mas um ação positiva de 'tornar disponível'.

Desenvolver um software é uma coisa. Desenvolver um software e documentá-lo bem é outra coisa. E, se pensarmos bem, só esta segunda pode ser considerada desenvolvimento de software livre.

Para que alguém possa se apropriar de um código e colaborar, é preciso que haja documentação acessível e bem organizada. Se não houver, o software fica necessiaramente ligado a pessoa que primeiro o desenvolveu, e o fato de o código ser aberto não dá grandes possibilidades de evolução espontânea e caótica.

O mesmo acontece com cultura e conhecimento. Apenas fazer upload desordenado de milhões de coisas não necessariamente enriquece o repertório do videomaker que procura uma música para seu vídeo. É preciso uma cultura de uso de publicação de forma organizada.

As interfaces de compartilhamento devem tornar a classificação algo natural e orgânico. Isto pode ser a colocação de tags, ou qualquer outra maneira de indexação que venha a surgir.


Software Livre e o desenvolvimento de Softwares

Recorrentemente citamos o fim da divisão "emissor vs receptor" quando falamos em tecnologias digitais para comunidação.

No entanto nos esquecemos que, quando falamos de software livre, estamos falando a mesma coisa. Estamos falando do fim da distinção entre usuário e desenvolvedor. Tanto no sentido de que o usuário é um participante ativo no desenvolivmento do software, na medida em que ele faz parte da comunidade e colabora de alguma maneira, como também estamos falando da possibilidade de qualquer pessoa se apropriar de códigos alheios e passar a ser o desenvolvedor de seu próprio software.

Com código e documentação abertos este cenário é uma realidade.

É preciso que incentivemos:

. desenvolvimento de software livre - sempre bem documentado
. desenvolvimento de protocolos de comunidação que podem servir como base de troca de dados entre sistemas
. infra-estrutura física e de software que permita a descentralização, assim como as redes mesh extinguem a necessidade de uma grande antena central

I wish Digital Culture can be this libertarian

Discurso do Ministro Gilberto Gil, em Sevilla:

I would like to share with you some bits of l my personal and institutional experience in the Brazilian Ministry of Culture. Although I speak as a Brazilian Government member, my voice also expresses the man, the citizen and the artist I am. I’ll try to give you a quick report on our political and cultural experience, a work that has opened to us many new possibilities.

This experience tries to stablish a new cultural standpoint from which symbolic creativity is projected beyond individual production, becoming a collective process. This experience that I wish to share with you is the construction of a program for Digital Culture, which seeks to stimulate projects that make use of free digital technologies, especially for the local development of cultural groups and communities.

Thru this presentation , I also want to make some more general considerations on my experience as a Ministry, and the ideas I have had on this subject of “technologies and creativity”. This experience began to take place about four years ago, from the efforts of many people and activists. It basically consists of technical experimentation, made available to the population of several territories of Brazil, thru an operational model of 100% effective adoption of free software for the multimedia production by the Pontos de Cultura (Cultural Hotspots).

The experience with the technologies in the Pontos de Cultura has also made possible a symbolic exercise, opening the socio-cultural contexts to interaction with concepts and contemporary languages. It takes place while encouraging the formation of a network of new cultural producers and products, which self multiply, day by day. It extends to the recognition of the technological device as a cultural performance tool, as a source of diversified references, as a platform for esthetic creation, and re-symbolization of the experienced space.

The socio-cultural experimentation made in these environments of technologically developed new sensibility has proposed to us effective models of community appropriation of the digital contents and devices, of autonomy from creators, of political self-management of its processes and the support of cultural agents.

The understanding upon which we base the experiment is that technological convergence has become or is becoming a modern cultural fact of many dimensions and consequences. Because these digital technologies contain in their genetic code elements intimately related to a future projection. Its pattern of affirmation implies a new paradigm that opens up to the 21^st century.

Technology is a logical or bio-political language that permeates the structure of vital processes as a whole, in digital as well as in genetic and biological devices. Its networks, made dynamic by collaborative processes, its sharing channels, its possibilities of interference and multiple reproducibility, are first and foremost a cultural adoption people make more and more in their dayly life, and which have great impact on the human world. This cultural contemporary situation is as complex as it was the construction of urban spaces, long ago, that marked the political, esthetical, scientific and technical, cultural and vital organization of societies and civilizations.

Although a few years ago virtual was considered not real, it is now one of our biggest realities. We are today before the unleashing of creative energies that simultaneously open many perspectives, many possibilities, which are also achievable at the same time and in the same space, a subjective and objective simultaneity, something that Mauricio Lazzaratto pointed out in his book "Revolutions of Capitalism". We are experiencing a kind of social formation that is open to the creation of worlds, all quite possible, a form of organization of modes of life that is sheer potentiality quickly convertible into actual power, that brings, together with territorial mobility, an opened scenario for the individuals, both to their diversity and multiplicity.

This new reality is forcing us to rethink the standards for intellectual property, registered patents, individual work and copyright. We live in an era when interpersonal representation and new social agglutination can be highly productive and creative forms; processes that can generate new values and products. The dematerialization of production units, which are represented under the image of modern industry, takes place today with the democratization of access to information, to its encoding systems, to different forms of production and broadcast. These made-available new contents and resources are, at the same time, a large raw material that is digitally manufacturable, and an enormous technologically virtualized machinery.

The methods and disciplines — tools which formal education sought to generalize to better productive capacities — are today a knowledge that is automated in the very experience with the technological tools and languages, their modes of operation. Our intellectual abilities are more and more formed thru the operational use of light systems that make the digital world move toward the real world, this common world, ever more experienced by humanity in connection to the network. If accessible, this common world shows the the user its own constitutive laws and economies, its associative potentials and possibilities of innovation.

Music as well as cinema and television undergo today a new cycle of redefinition of its ways of doing and creating the formats of esthetic and communicational events, especially as a cultural phenomenum of large distribution and symbolic penetration. Entertainment, revolutionized by the communication tools, has created, for its projected scale in the universe of consumption, a new network of professional relations, a new movement of creative intermediation that interfere in the finishing of their products. These intermediations create, provide, distribute, reproduce, interfere, edit and change formats. This is due to the involvement of people who no longer relate to a conventional set of interests and objectives, who interact preferencially thru emotion and affection. A movie on "Youtube" for instence: Therein, there is a vast volume of versions of the same content circulating, and they are treated and setup differently, in a chaotic unchaining of agents that designed and redesigned their final format.

It is no longer a matter of falsification or adulteration of an original, but of the very information of the same product through its incessant multiplication and mutation. The same takes place with the mixing and presentation of DJs, who operate an infinity of recreations of the same composition or sequence of a song, who usually insert their own interferings that lead to other interferings, in forms of composing that never end and end up in the same genre or style.

I see that these intermediation processes and ednless reconfigurations, by interfering and remixing, affect even the writing and literature we produce. It is a significant fact that the text, such as the one I am reading, is but another line of ideas that linearly unfold: To the extent by which we re-write our words and sentences countless times, we can put together and add paragraphs and ideas where we deem best, or by deleting constructions and ideas not yet matured. In addition, the same text may be the object of many minds and hands that have gained voice, that virtually wrote it from a shared file, interfering in different directions and reaching a result concerning all who speak and are spoken of therein.

In our contemporary world, more and more everything concerns everybody. In the 19^th Century, the great German playwright Bertold Brecht used to say that many other heads thought in his own head.

I see this, for example, in the writing of Caetano Veloso, especially in his book “Tropical Truth”, a book that is marked by a writing of many directions, times and voices, in a radicalization of the “free indirect debate” spoken of by Pasolini, though it speaks all the time in the first person, the "I" that Caetano always uses in several forms, expressing a common self that speaks .

Or in Chico Buarque’s books, such as Estorvo and Budapeste, that also seem to have some of that, especially in its mobile characters and the fragmented psychology that reflect this contemporaneous condition of technological mobility and creativity. The fact itself of song writers going so intensely into writing and using their sound modulation abilities in the fields of text, to me, involves this “diffuse prosaic” that technology has made re-emerge among us, with the facility of its omnipresent keys.

This new reality, uncomfortable to many, forces everyone to radical changes in their way of life and their manner of doing things.

Many corporate and government sectors have positioned themselves in a conservative manner, towards blocking the advance of these new special realities that the digital technologies promote, but which represent security problems to them, of threat to business and loss of social control. These barriers to technology are but provisory deadlocks which shall soon be resolved. Perhaps we will not even remember them, as the new technologies continue to make use of resistances to repositioning themselves.

Today, a cell phone takes pictures, organizes your life, receives the latest news, publishes on the Internet, functions a TV channel, or various, in addition to being a telephone. It is a fetishist consumption item desired, that promises a dynamic life, widely connected to the world, but also, in potential, a tool of citizenship, of political activism, placing at the hands of an individual, the means to publish ideas and creation. And this tool, miraculous to social participation in public life, has its cost reduced to almost nil, with the increase of its use.

Even against all expectations, there isn't any sector of human activity that is not revolutionized as result of the convergence of digital technologies. No one, can ignore these realities. Especially Governments. Moreover, we need to politicize such new technologies as intelligently understood by Laymert Garcia dos Santos, a smart and profount contemporary brazilian siciologist.

However, any solution brings a new question. In one hand technologies are a precious instrument to make production and circulation of ideas a more democratic reality. They help to update educational processes for instence, allowing them to become more attractive and ludic. In the other hand, these technologies can be used for dark purposes It only proves that tools need a concept. That’s why I am sure we must humanize the use of technological tools by politicizing the discussions about their uses.

In the Sixties, I wrote a song about it, about the “electronic brain”, that can do everything, but can’t speak. The song talks about the computer, incapable to feel. Today, in the Ministry of Culture of Brazil, I am sure we have not only to humanize, but also politicize those technologies. Make them political tools for the society and every citizen.

This is the idea behind the Cultura Viva Program. What we call “Digital Culture”, it is an open possibility to advance in the expansion of the frontier that dramatically delimits the fields of exclusion to public access to information and to technology. We created a department of Digital Culture within the Ministry of Culture, which acts in two fronts. First, in the inducing the questionig and discussioning of these new realities, which need to be reflected both in a governmental environment and in society, in universities and in international congresses, as we are doing here. Second, we are placing all of these questions and discussing its theory, in line with the practical and innovative actions, in many institution and social directions.

The investment in human and technological resources upgrades the activities the communities perform, their local cultural projects, which are of enormous social relevance. These “institutions” as little regular and integrated they may be, from the legal perspective, are local public equipments that do all kinds of works and provide many services to those living around them. They work with artistic languages, generating familiarity with music, theater, visual arts, cinema, poetry, and dance, among others. They also open new possibilities to oral tradition, handicraft of all kinds, and to the traditional flavors. They allow interaction of such practices and cultural forms with spaces and multimedia tools, promote digital inclusion of their participants and agents, integrating then to tourism and preservation of heritage, concurrently serving as mobilizers of savant and popular cultures, ignorant of the frontiers of traditional and vanguard arts.

These NGOs and communities that we support financially for an initial period of two years and half with semestral installments of 30 thousand reais, will soon project their learning, creating local expansions and insertions into the wider circulation media, which allow for its production. In addition, we hand them the multimedia kit running in free and recyclable technologies. The workshops made available to them aim at the creation of technological independence, allowing them to master these tools and communications devices, and use them freely with all of their creativity. The multimedia kit therefore provides the measn and is the end-activity.

Today, in Brazil, we have traditional communities such as indian tribes, quilombolas and ribeirinhos recording their songs in CDs or videotaping their work and culture.

This new burst of fresh air is unchaining new vital ideas, new innovative productions, generating a real empowerment process among this emerging creative society. This process is encouraging and inducing the formation of a network of new cultural multimedia producers in Brazil, a network which will soon be consolidated into a new generation of authors and artists effective in producing new forms of appropriation, independence, self-management and protagonism.

We have discovered that is quite easy for communities that still live in the realities of the 19^th century to understand the paradigm of the 21^st century, as they can deconstruct the culture of the 20^th century while they pass through it, in a very quick manner, understanding what is more contemporaneous in the former industrial and consumption culture they service. Thus, we are building labs that allow manipulating and recreating, in new conditions, this new century.

The work I have witnessed with this idea and practice of Digital Culture in the Ministry of Culture, shows us that it is possible to have another form of consonance, something radical, I would even say, a "symbiosis" of the State with the civil society.

Make the convergence real, in addition to the world of high-cost digital technologies, is a challenge we must face, as this form of “exclusion" can be much more violent and damaging to society as a whole than the actual sufferings from economic exclusion.

It is the government, but also the society that has the word and the speech, who can make use of it to become politically strengthened. The social mind, in an environment open to exchange, accesses another dimension for politics that can lead it to farther than the mere "end of ideologies". All of this, in itself, is a huge advance and an experimentation quite proficuous for all public agents that constitute the projects of the State and of society.

We are therefore creating the International Observatory of Digital Culture, which is expanding beyond the national borders of this new techno-cultural dynamics. It is essential for a trilingual Internet portal (in Portuguese, Spanish and English) to be the host and platform of launching these open actions and social debates.. This virtual place of visibility is what will show the changes are in progress on each location and make them observable for a set of eyes attentive to the dynamic movements of the world today. The Portal will also have a space for the debate of theories originating from these projects, activities developed at the farthest points of this large network in formation. By seeking a replicable methodology, something that is possible by the chaotic model of organization and expansion, we are creating new intelligences that have their own life and are vital sources of knowledge. We already have scholars interested in this process.

I hope that the Observatory becomes an “international institution” born from the experiments we are performing in Brazil and which need the cooperation of the citizens of the contemporaneous world. I would like to invite everyone to share this experience with use, which cannot be only ours. The Observatory now needs to become an independent body, an organizing tie, that becomes the leader, inspiring, dynamic, critical and structuring presence. It can become, with the help of everyone, a place in present time that leads to a complete understanding of technological convergence.

I wish Digital Culture can be this libertarian. That every individual can be the center of his own perception, can be the source of his production and the medium of his own issuing. That many nets can break down walls and crush the barriers that stigmatize and keep apart those not able or willing to float in the mainstream. I wish Digital Culture can be one key to build our utopia.

Thank you very much!

[estudiolivre] autoração - ManDVD

linux de gente grande...


---------- Forwarded message ----------
From: Leo germani
Date: Jun 4, 2007 1:18 PM
Subject: [estudiolivre] autoração de DVD- ManDVD
To: estudiolivre

alguem já usou?
http://ubuntudicas.blogspot.com/2007/05/mandvd-criando-um-dvd.html

ManDVD: criando um DVD

Você tem alguns arquivos AVI ou MPEG é quer tê-los no formato DVD. No Windows você pode usar o Nero Vision. Mas paga-se por isso ou lá vamos nós procurar por um crack e baixar mais de 200mb do software.

No Ubuntu não é assim. Basta baixar o ManDVD e pronto. Não tem ele nos repositórios, por isso, devemos baixar o arquivo .DEB, dar duplo clique e pronto.

Ele é fácil e super intuitivo, mas nada como ter um manual (em espanhol) para nos guiar de uma forma menos "dolorosa".

Piece of Cake.

Leo,,