Chapter 10
Cyberculture
Previous chapters have examined the way that the political system has responded to
the new structure of opportunities for information and communication that have become
available via the Internet. To summarize developments, the evidence presented in earlier
chapters demonstrates how far political websites have flourished and multiplied in
cyberspace: in 179 countries around the globe, today almost 100 parliaments can be found
online, along with 1,250 parliamentary parties, 14,500 governments departments, 2,500
newspapers, 12,000 news sites and over 12,000 groups and new social movements. This
process can only be expected to continue, given the wider spread of Internet access and use
among the public. To assess how far these developments will influence the democratic
process we need to examine how ordinary citizens have responded towards the new
opportunities for civic engagement in the virtual world.
Digital technologies could influence mass public opinion in different ways, and this
process can be understood using the four-fold schema illustrated in Figure 10.1. As
discussed in the next chapter, the participation hypothesis holds that the opportunities for
information, networking, and communication via digital technologies might affect patterns
of civic engagement, either reinforcing those citizens who are already most active through
traditional channels, or mobilizing new participants who are currently disengaged from the
political process, for example by energizing younger voters who pay little attention to
newspapers and TV news, or by stimulating community activists. Alternatively the cultural
hypothesis – examined in this chapter - holds that the rise of the Internet will influence the
predominant values and attitudes within society, such as strengthening the values of
individualism and cosmopolitanism, or heightening concerns about environmentalism or
globalization. If politics on the Internet affects both new groups and new values then this has
the potential for the greatest transformation of public opinion, and this is what
commentators frequently assume when searching for the impact of cyberdemocracy. But any
of the four functions can be understood as important effects upon the body politic.
Representative democracy can still be strengthened through the reinforcement of traditional
participants and traditional issue cleavages, for example if digital technologies facilitate
campaign organizing or get-out-the-vote drives by mainstream party activists and candidates,
or if established news media like the gain the capacity to reach
a broader audience when online, or if government web sites provide official documents for
lobbyists, or if interest groups like the National Organization of Women or the National
Rifle Association attract more supporters.
The cultural approach aims to understand the impact of the Internet by examining
whether the predominant values, attitudes and beliefs found within the online world are
distinctive from the broader political culture. Many have speculated that the free-wheeling,
individualistic and somewhat irreverent spirit that appears to be characteristic of the World
Wide Web, captured by many of the quirkier dot.com ads and webzines, may help shape a
distinctive cyberculture, as well as altering ascribed social identities such as those of gender
and race
1. The theory of post-materialism and post-modernization associated with the workof Ronald Inglehart provides perhaps the most developed theoretical argument for value
change. If this theory is applied to the online community it suggests that, given the typical
age and educational profile of Internet users, we might expect to find a cyberculture that is
particularly sympathetic towards post-materialist values of freedom of expression, and
tolerance of diversity, social egalitarianism, secularism, internationalism, self-expression and
participatory democracy.
The argument developed in this chapter is not suggesting that the experience of
going online is, by itself, altering the values and priorities of most individual users, since
social and political values are understood as deep-rooted phenomena that are grounded in
early patterns of socialization in the home, school and workplace. Cyber-society is a place of
choice par excellence so that where people go and what they do is likely to be strongly
channeled by their prior preferences and interests: it can be expected that music lovers will
gravitate towards and its equivalent, financial analysts will download stock-market
tickers, and political sites will primarily attract activists. In this sense, as many commentators
have argued, in the short-term the experience of going online can be expected to reinforce
rather than alter individual attitudes and values.
But could digital technologies still have a more diffuse and enduring impact upon
the political culture? The central hypothesis examined here is that the online community is
likely to display an ideological orientation that is particularly sympathetic towards postmaterialist
values. If we establish that a distinctive cyberculture does predominate, then this
could affect the political system in many different ways. Earlier chapters have demonstrated
how the Internet provides a public space that is particularly conducive for the expression,
organization and mobilization, and thereby consolidating and reinforcement, of like-minded
groups. If the cyberculture reflects post-materialist values this could provide a sympathetic
environment for alternative social movements and transnational advocacy networks
sympathetic towards these values. Moreover in the longer-term, the impact of the Internet
culture may be expected to shape the values and attitudes of the youngest generation of
users, including children who are growing up surrounded by this technology in their homes
and schools, contributing towards the process of value change in postindustrial societies, and
the transmission of this culture globally could also be expected to accelerate the process of
value change in traditional societies.
After briefly outlining Inglehart’s theory of post-material value change and
considering how it could be applied to the Internet, this chapter examines American and
European survey evidence concerning three issues:
?? Do Internet users in America sympathize strongly with new social
movements promoting post-materialist values, such as the gay rights, civil
rights and feminist movements?
?? Do these Internet users strongly favor secular rather than traditional moral
values on issues such as marriage and the family, homosexuality, and
censorship, and do they also favor economic freedom or government
intervention on issues like welfare and business regulation?
?? And, where we have comparative evidence, are the patterns established in
American surveys also evident in European societies?
The Theory of Post-Materialism
How might the cyberculture prove distinctive? This chapter starts by briefly
summarizing the well-known theory of societal modernization developed in a series of
studies by Ronald Inglehart, to see whether this framework can be extended and applied to
understand the digital world
2. The theory suggests that economic and technologicaldevelopment produces profound transformations in the social and economic system and
that these, in turn, lead towards fundamental shifts in underlying social and political values.
In the industrialized world, Inglehart suggests, the younger generation growing up in the
post-war era experienced conditions of unprecedented affluence and security. Baby-boomers
in Western Europe and the United States lived through decades of steady economic growth
in their early years and could take for granted the existence of the basic welfare safety net to
take care of problems of health, education and unemployment. These formative experiences,
the theory suggests, led to values among the postwar generation that differed in several
significant ways from those held by their parent’s generation. Based on analysis of the World
Values survey, Inglehart demonstrates that important generational differences in basic
priorities are evident across industrialized societies, with the younger generation giving
greater emphasis to quality of life issues such as concern for environmental protection rather
than economic growth, sexual equality rather than traditional roles within the family, secular
rather than religious values, and the importance of individual freedom, self-expression,
internationalism and participatory democracy. The counterculture new social movement of
the 1960s and 1970s exemplifies the political expression of these values, along with the
development of new parties such as the Greens.
In contrast Inglehart shows that the older generation, whose formative youthful
experiences occurred amidst the insecurities caused by the era of the great depression, as
well as the two world wars, prioritizes more traditional bread-and-butter issues such as basic
economic growth, jobs, low inflation, and national security, the class politics of economic
redistribution and the welfare state, as well as displaying more deferential attitudes towards
bureaucratic and political authorities. Rather than support for cosmopolitanism, surveys
show that the older generation remains nationalistic in orientation
3. Postmaterialist theorysuggests that the long-term process of value change through generational turnover and
societal modernization has produced more secular cultures in postindustrial societies, with
declining support for traditional moral values associated with respect for hierarchical
institutions including government, the army and the Church.
“In the Postmodern shift, values that played a key role in the emergence of
industrial society – economic achievement motivation, economic growth, economic
rationality – have faded in salience. At the societal level, there is a radical shift from
the priorities of early industrialization, and a growing tendency for emphasis on
economic growth to become subordinate to concern for its impact on the
environment. At the individual level, maximizing economic gains is gradually fading
from top priority: self-expression and the desire for meaningful work are becoming
even more crucial for a growing segment of the population.”
4Although remaining controversial, the evidence for this thesis has been examined in more
than sixty countries through successive waves of the Eurobarometer survey since the early
1970s, and the World Values Study since the early 1980s. Inglehart’s work provides a
plausible account of the flowering of alternative social movements in postwar America and
Western Europe, as well as providing insights into some of the major contrasts between
traditional and secular moralities found among rich and poor countries worldwide.
Post-Materialism and the Internet Culture
This theoretical framework poses many intriguing questions that could be applied to
understand the ways in which the online community differs from the audience for the
traditional mass media. A number of reasons would lead us to suspect that we should find a
distinctive culture on the web, particularly one sympathetic towards post-materialist values.
First, we know that the online community is disproportionately young, affluent and well
educated, as already discussed in Chapter 4, as well as being clustered in richer societies, and
therefore the population fits the exact profile that should prove most sympathetic towards
post-material values. The generational gap among Internet population has been established
in hundreds of surveys; the 1999 Eurobarometer, for example, shows that about one third of
the under-25s use the Internet, ten times more than among the retired population. In
contrast, as shown in Figure 10.2, in Europe the regular audience for television news and
readers of the daily press are disproportionately found among older age groups, a wellestablished
pattern that has been evident for decades, suggesting that this is largely a byproduct
of life-style choices and more sedentary leisure patterns as people age
5. Similargenerational divisions in the use of the traditional and digital media are also well established
in the United States
6. If the typical demographic profile of the online community is reflectedin the contents and activities on the web, then an egalitarian and secular culture should
flourish on the Web.
Moreover chapter 9 has already demonstrated that the Internet provides an
environment where many alternative social movements and transnational networks can and
do flourish. As illustrated by websites established by Peace.net, IGC.org, OneWorld.net, and
Greenpeace, the online community contains literally thousands of groups concerned to
organize, mobilize and express themselves at local, national and international levels about
liberal and progressive issues such as environmentalism, human rights, and conflict
resolution. The process should not be exaggerated, after all the comparison presented in
Chapter 8 found a broad ideological balance among the range of parties that are online,
including far-right nationalist and neo-fascist organizations, as well as communists and social
democrats. Nevertheless out of all parties, environmentalists have moved online with the
greatest enthusiasm, since almost three-quarters of all Green parties have a web site. The
limited comparison of interest groups, alternative social movements and transnational
networks presented in Chapter 9 could establish no discernable ideological pattern, since
multiple conservative and religious groups coexisted alongside liberal ones. Yet the
impression of surfing the network of organizations on the web, as well as dramatic events
like the WTO ‘battle for Seattle’, the anti-land mine campaign and the anti-globalization
protests against the World Bank, suggests that the Internet provides an environment that
diverse new social movements sympathetic to post-material values find broadly conducive to
their ethos, aims and objectives.
Moreover, the available survey research in America does provide some limited
support for the claim that a distinctive culture can be found online, although the previous
evidence remains scattered.found that in the mid-1990s the online US
population (defined as those who went online at least once every few weeks) tended to be
slightly more liberal towards equal rights, less supportive of traditional lifestyles and families,
more interested in government and public affairs, with stronger than average levels of
political efficacy, although Internet users proved indistinguishable from the general public in
terms of their partisan identification and trust in government
7. Another study of theAmerican online community in the mid-1990s by Hill and Hughes also reported that
Internet political activists were consistently more liberal than the general public on issues
such as censorship and homosexuality, as well as being slightly more anti-government in
orientation than the rest of society, although the survey results were somewhat mixed and
inconsistent
8. These studies are suggestive but these attitudes may reflect the early profile ofthe Internet population rather than the typical user today, as the pioneering and cooperative
spirit of alternative politics characteristic of the chat-rooms, bulletin boards and MUDs
found in the university community of online users in the early 1990s may have been
overtaken by a more commercially-dominant corporate-interest shopping-mall web of E-Bay
and Amazon.com today. It also remains unclear how far it is possible to generalize more
widely from the American cyberculture to other countries, and more systematic crossnational
evidence is needed to support the claim of a distinctive cyberculture around the
world.
The limitations of the sources of existing survey data means that unfortunately it is
not yet possible to compare the political attitudes of the Internet population across a wide
range of developing societies and consolidating democracies, an issue that will have to await
further research. Systematic social surveys or official Census measures monitoring the
Internet community have not yet become widely available in most poor countries, and the
evidence that is available from market research is often based on unrepresentative samples,
biased by respondent self-selection. Where the Internet population is limited, surveys
representative of the general population usually provide too few users to allow analysis of
the attitudes and behavior of this group. Nevertheless we can examine the Internet culture in
more depth using representative surveys of the American public conducted in late-1999 by
the Pew Center for the People and the Press
9. While not containing identical items, some ofthe results can be compared with Eurobarometer surveys conducted in the 15 member states
of the European Union in spring 1999
10. This context allows us to analyze a range ofpostindustrial societies that vary substantially in Internet use: as show earlier, the US and the
Nordic states have record levels of Internet penetration while other societies in
Mediterranean Europe have minimal access. Chapter 3 showed that if the proportion of the
online population is compared, Portugal ranked 45th and Greece 47
th out of 179 nations, farbehind many poorer societies elsewhere such as Lebanon, South Africa and Slovenia (see
Figure 3.3). Chapters have also demonstrated how the virtual political system reflects these
differences in public access, with far more government departments, parties and news media
online in countries at the forefront of the information revolution. Therefore the
comparison, while narrower than ideal, allows us to analyze cultural differences found in the
American and European context.
The Internet Political Culture in America
What are the predominant social and political identities of Internet users in
America? What values do they hold for society and government? And what is their political
orientation? The Pew Political Typology survey conducted in late-1999 was selected for
analysis because it contained many suitable items monitoring use of the Internet and the
traditional news media, as well as an exceptionally rich range of items tapping identities,
attitudes, and values.
How far is the Internet culture one that is particularly sympathetic towards ‘liberal’,
‘new left’ or progressive alternative social movements? The Pew survey asked people to
describe themselves using twenty different identity scales, such as being ‘an
environmentalist’, ‘a supporter of the women’s movement’, ‘a supporter of the pro-life
movement’, as well as being an ‘Internet enthusiast’. People were asked to indicate their
appropriate position on the ten-point scales, ranging from a totally wrong description (1) to a
perfect description (10).
11 Based on this measure we can analyze the political characteristicsand orientation of those who described themselves as Internet enthusiasts, defined as those
scoring highly (from 6-10) on the scale. The survey found that 43% of the population
classified themselves as Internet enthusiasts, and this measure was significantly related to
indicators of online behavior, for example this group proved far more regular readers of
Internet news. To examine the characteristics of the cyberculture, the first model in Table
10.1 compares the difference between Internet enthusiasts and non-enthusiasts on the
identity scales without any social controls. To explore the reasons behind this phenomenon,
the second model then uses regression analysis to see whether these differences remain
significant even after entering the standard demographic controls of age, gender, education
and income.
The evidence confirms that, as suspected, there is a distinctive cyberculture found
among the most enthusiastic members of the online community in the United States (see
Figure 10.3). American Internet enthusiasts are far more supportive of progressive new
social movements, such as the gay rights movement, the pro-choice movement favoring
reproductive rights, the women’s movement, and the environmental movement. American
Internet enthusiasts were also more likely to be self-described liberals. Internet enthusiasts
also proved slightly less supportive of ‘new right’ causes like the National Rifle Association
and the pro-Life abortion lobby. Moreover this pattern is not simply a by-product of the
younger and well-educated population found online, since the difference between groups
remains significant in regression models even with the introduction of prior social controls.
The defining feature is less whether someone is online per se than how they feel about
digital technologies: those who see themselves most strongly as Internet enthusiasts are also
most likely to sympathize with the alternative social movements. Yet at the same time on
the economy there is a different pattern, since Internet enthusiasts are also more likely to be
pro-business, as well as describing themselves as being personally well off. They are also
slightly more likely to be self-identified Republicans, although this difference fades in
significance once social controls are introduced. Clearly rather than a single left-right
dimension, Internet enthusiasts display a more complex set of identities, suggesting an
orientation sympathetic towards a range of alternative movements on the social agenda but
also a free-market perspective towards the economy.
Cultural Values on the Internet
Does other evidence, such as the attitudes, values and beliefs of the online
population, confirm the existence of a distinctive cyberculture? To explore this in more
detail the Pew survey included 4-point Likert-type scales where respondents were invited to
express agreement or disagreement with a series of value statements. These items covered
multiple cultural dimensions and principle components factor analysis was employed to
identify the underlying dimensions. Sixteen items were eventually selected as falling into two
distinct scales: support for traditional religious or secular moral values, such as the belief in
God, the importance of prayer, and traditional attitudes towards marriage and the family;
support for left-right economic values including attitudes towards business corporations, labor
unions and the government’s role in welfare (see Table 10.2). Each of these proved highly
inter-correlated dimensions in public opinion and they formed consistent value scales.
Although lacking the classic Inglehart measure of support for post-materialist values, these
represent some of the traditional ideological cleavages that have long divided public opinion
and party politics in Western democracies, and a post-materialist orientation should be
indicated in support for secular morality. The analysis compared the proportion agreeing
with these statements among Internet users and non-users
12. As before, the first modelshows the simple correlation between use of the Internet and support for these values. To
help explain this pattern, the second model presents the results of the regression coefficients
after introducing the standard demographic controls for age, sex, race, education and
income.
The findings confirm the existence of a distinctive cyberculture in America, even
after controlling for their social characteristics. Moreover the results broadly reflect the
pattern already observed concerning the identities of Internet enthusiasts, lending greater
confidence to the conclusions. Table 10.3 shows that Internet users are significantly more
secular towards traditional morality, such as fundamentalist Christian beliefs; for example
almost two-thirds of non-users believe in the importance of prayer compared with less than
half of those online. Internet users are also more tolerant towards alternative lifestyles like
homosexuality, less supportive of traditional ideas about marriage and the family, and less
approving of censorship
13. Most importantly, these contrasts are not simply the byproduct ofthe younger age and higher education of the online population, since the difference in moral
values remains significant across all items even after introducing demographic controls. This
evidence supports the idea that there is an alternative cyberculture, and one that is more
secular in orientation than non-virtual Americans. Many of the core components underlying
the theory of a post-materialist culture are reflected in these values of social tolerance and
rationalism.
[Table 10.3 about here]
At the same time this is not just a simple matter of a more liberal or ‘new left’
cyberculture across the board, since Internet users proved significantly more rightwing than
non-users concerning the role of the welfare state and government regulation of business
and the economy (see Table 10.4). The online community displays a more free-market
orientation towards these issues, for example twice as many non-users than Internet users
agreed with the value statements that ‘business corporations make too much profit’ and ‘
it is theresponsibility of government to take care of people who can’t help themselves
’, a pattern broadlyconsistent with that already observed concerning economic identities. The online
community proves more laissez-faire towards the role of state, expressing lower support for
government intervention to alleviate poverty. Interestingly on the issue of the environment,
in contrast to the expectations of the post-materialism thesis, Internet users are less
supportive of government regulation. Again these findings about economic values hold even
after introducing the standard demographic controls, so this is not just a result of the age,
income, race, gender or education of Internet users.
Therefore on balance the evidence examined here suggests that the cyberculture
sympathizes with the values of openness, freedom and tolerance, on both the social and
economic agenda, perhaps reflecting the broader ethos of individualism and alternative
lifestyles that seems to flourish online. The typical ideological profile of Internet users in
America, illustrated in Figure 10.4, reflects a culture that favors secular values on the
traditional moral issues such as marriage and the family, sexual choice and fundamentalist
Christian beliefs, as well as laissez-faire values with a minimal role of the state towards
business and the economy. The evidence does not simply reflect a pure ‘post-materialist’
culture, as expected by Inglehart’s thesis, but it does contain multiple elements that are
sympathetic towards these values. The typical ideological profile crosscuts many of the
conventional cleavages in traditional American party politics, but Table 10.5 examines how
far these value priorities were reflected in party preferences and electoral behavior.
Compared with non-Internet users, the evidence shows a slight tendency for American
online users to vote Republican in successive elections, to identify more strongly with the
GOP, and to express disapproval of President Clinton and stronger support for the House
Republicans
14. The difference between the online community and the ordinary public wasnot large but it was significant and consistent across all items.
The cyberculture in Europe
Are similar patterns evident elsewhere? The 1999 Eurobarometer allows us to
monitor some comparable indicators within the 15 member states of the European Union.
One way to tap values is to compare a range of policy priorities for the EU, to see whether
the online community is distinctive from the general public. The survey asked people to
express their priorities for European Union policy initiatives using a dozen items ranging
from ‘fighting unemployment’, ‘fighting poverty and social exclusion’ and ‘fighting organized
crime’ (which reflect classic materialist concerns about economic and personal security) to
‘protecting the environment’ and ‘guaranteeing individual rights and respect for democracy’
(which can be understood as indicators of classic post-materialist quality of life values).
Following the same approach as before, the first models show the simple associations and
the second shows the coefficient after introducing the standard demographic controls.
The results in Table 10.6 show that compared with the general public, the online
community in Europe does leans more strongly towards a more post-materialist agenda,
reflecting the values of cosmopolitanism and participatory democracy. This includes
favoring expansion of the European Union and its reform, giving citizens more information,
and guaranteeing individual rights and respect for democracy. Internet users were also more
supportive of the introduction of the euro and of environmental protection, while the
general public gave slightly higher priority towards consumer protection and asserting the
importance of the EU around the world. In all cases the differences between the online
community and the general public were modest but they remained statistically significant.
The Eurobarometer does not allows us to examine all types of social and political
identities in Europe, as in the American Pew survey, but a related area where the
cyberculture may prove distinctive concerns support for globalization and internationalism.
Post-materialist theory suggests that the younger generation of well-educated Europeans,
who are most commonly found online, brought up in post-war conditions peace and
prosperity, are more likely to display an internationalist or cosmopolitan orientation and
support for removing the old borders within the European Union. In contrast their parent’s
generation can be expected to remain more supportive of maintaining distinct national
identities
15. In the longer-term, the experience of the Internet can be expected to reinforceglobalization, breaking down the physical barriers of space and national boundaries in
communication, as well as fostering transnational networks linking social movements and
parties in different countries. This issue can be examined by monitoring the strength of
cosmopolitan, national and local identities, measured by how far people express a strong
attachment to different places such as their town or village, their region, their country and
towards Europe. The results in Table 10.7 confirm that, compared with the general public,
the online community in Europe proved more cosmopolitan in their orientation, identifying
more weakly with their local town, village or region, and displaying slightly stronger support
for Europe. This provides important evidence that in the long-term the rise of the Internet
may affect the globalization process, at least in more affluent societies, as well as reinforcing
and strengthening cultural linkages within the European Union.
Conclusions
The comparison within this chapter is limited by the availability of survey data
monitoring both cultural values and Internet use across a wide range of nations, and future
research will be able to examine these issues is much greater depth. Nevertheless the initial
results from this analysis present some interesting findings about the cyberculture that, if
confirmed in subsequent studies, promise to have important implications for understanding
how the Internet may affect society in the longer-term. The issue at the heart of this chapter
is whether a distinctive culture predominates among the online communities in the United
States and Europe, in particular whether the social backgrounds of Internet enthusiasts and
users means that they are more likely to display a more sympathetic orientation towards
post-materialist values such as individualism, cosmopolitanism and environmentalism, as
well as supporting alternative social movements such as those favoring gay rights or sexual
equality. The evidence remains limited nevertheless the results demonstrate that those online
in America can be characterized as located somewhere between the secular or progressive
pole on moral values and the laissez-faire pole on economic values, favoring freedom on
both dimensions. Internet enthusiasts favor the private sector more than government
intervention to produce economic equality, but they are also strong supporters of the
alternative social movements that arose in the counter-culture 1960s, such as those seeking
to promote gay rights, pro-choice, civil rights, feminism, and environmentalism. American
users also tended to be more secular rather than religious, although also supporting a limited
role for the state in terms of welfare, business and the economy, with a slight pro-
Republican-leaning. Nor is this simply an American phenomenon: the European evidence
suggests a post-materialist orientation among Internet users, who support the values of
expanding and reforming the EU, as well as favoring more cosmopolitan rather than local
identities.
What are the implications of this distinctive cyberculture? As suggested in the
introduction, this chapter is not suggesting that the experience of going online has changed
the attitudes and values of most adult users. In line with traditional socialization theories,
social and political values are understood as deep-rooted phenomena that are grounded in
early experiences in the home, school and workplace. Children may indeed be affected by
the experience of going online if immersed for long periods of time, just as they are shaped
by what they read or watch in the mass media, what they learn from their family, and what
they hear in the classroom, but adults come to the Internet community with preexisting
cultural dispositions. Given the multiple choices available on the Internet, even more than
with the experience of watching television news or reading newspapers, there is a strong self
selection process at work. Despite the role of popular search engines like Yahoo or services
like AOL, users select and filter their own bookmarks, not editors or journalists or
broadcasters. People determine which emails they respond to, which online chat rooms (if
any) they join, which list-servs they subscribe to, which engines they search, and which web
sites they prefer. As a result of this self-selection process, in the short-term the experience of
the Internet is unlikely to convert pro-life advocates to pro-choice, to remake traditionalists
into feminists, or to turn nationalists into cosmopolitans. As many commentators have
emphasized, and as advocates of direct democracy fear, at individual-level, the impact of the
Internet is far more likely to produce reinforcement rather than conversion.
But can digital technologies still exert a more diffuse collective impact upon the
broader social and political culture? The evidence examined here, while admittedly limited,
suggests that the online community in Europe and the United States is broadly sympathetic
towards post-materialist values like freedom and tolerance, although also more free-market
in the economic sphere. The cyberculture provides a public space particularly conducive to
progressive networks and alternative social movements, the insurgents challenging the
authorities. In the longer-term, socialization theory suggests that the cyberculture will help
shape the values of the children surrounded by this technology in their homes and schools,
as well as accelerating cultural changes by transmitting these values to developing and
traditional societies worldwide. But will the rise of the Internet mobilize people who are
currently disengaged from the political process? The next chapter goes on to consider this
issue.
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