"... the word ["hacker"] itself is quite old. In fact, the earliest record of the noun "hacker" is medieval: a type of chopping implement was known as a "hacker" from the 1480s. Evidently, over time the term moved from the implement to the person wielding the implement. Today the grammatical slippage remains, as "the hacker hacked the hack" is grammatically sound, if stylistically unfortunate. Notably, even in its earliest uses, "hacker" and "hacking" referred to necessary disruption. Arboriculture required careful pruning (with a hacker) to remove unwanted branches and cultivation necessitated the regular breaking up of soil and weeds in between rows of a crop (with a hacker). Such practices broke limbs and turf in order to create beneficial new growth. Such physical hacking resembles the actions of computer hackers who claim to identify security exploits (breaking into software) in order to improve computer security, not to weaken it." Kathleen E. Kenndy, Medieval Hackers Medieval Hackers calls attention to the use of certain vocabulary terms in the Middle Ages and today: commonness, openness, and freedom. Today we associate this language with computer hackers, some of whom believe that information, from literature to the code that makes up computer programs, should be much more accessible to the general public than it is. In the medieval past these same terms were used by translators of censored texts, including the bible. Only at times in history when texts of enormous cultural importance were kept out of circulation, including our own time, does this vocabulary emerge. Using sources from Anonymous's Fawkes mask to William Tyndale's bible prefaces, Medieval Hackers demonstrates why we should watch for this language when it turns up in our media today. This is important work in media archaeology, for as Kennedy writes in this book, the "effluorescence of intellectual piracy" in our current moment of political and technological revolutions "cannot help but draw us to look back and see that the enforcement of intellectual property in the face of traditional information culture has occurred before. ... We have seen that despite the radically different stakes involved, in the late Middle Ages, law texts traced the same trajectory as religious texts. In the end, perhaps religious texts serve as cultural bellwethers for the health of the information commons in all areas. As unlikely as it might seem, we might consider seriously the import of an animatronic [John] Wyclif, gesturing us to follow him on a (potentially doomed) quest to preserve the information commons."

Medieval Hackers calls attention to the use of certain vocabulary terms in the Middle Ages and today: commonness, openness, and freedom. Today we associate this language with computer hackers, some of whom believe that information, from literature to the code that makes up computer programs, should be much more accessible to the general public than it is. In the medieval past these same terms were used by translators of censored texts, including the bible. Only at times in history when texts of enormous cultural importance were kept out of circulation, including our own time, does this vocabulary emerge. Using sources from Anonymous's Fawkes mask to William Tyndale's Bible prefaces, Medieval Hackers demonstrates why we should watch for this language when it turns up in our media today. This is important work in media archaeology, for as Kennedy writes in this book, the "effluorescence of intellectual piracy" in our current moment of political and technological revolutions "cannot help but draw us to look back and see that the enforcement of intellectual property in the face of traditional information culture has occurred before....We have seen that despite the radically different stakes involved, in the late Middle Ages, law texts traced the same trajectory as religious texts. In the end, perhaps religious texts serve as cultural bellwethers for the health of the information commons in all areas. As unlikely as it might seem, we might consider seriously the import of an animatronic [John] Wyclif, gesturing us to follow him on a (potentially doomed) quest to preserve the information commons.

In this book, William Mahan analyzes German feature films and TV series centered around the figure of the computer hacker as a hero over the past twenty-five years. The author introduces the German hacker genre to the ongoing academic discussion of genre in German cinema and argues for its continued relevance in both national and global contexts.

Geeks, hackers and gamers share a common ‘geek culture’, whose members are defined and define themselves mainly in terms of technology and rationality. The members of geek culture produce and circulate stories to express who they are and to explain and justify what they do. Geek storytelling draws on plots and themes from the wider social and cultural context in which geeks live. The author surveys many stories of heated exchanges and techno-tribal conflicts that date back to the earliest days of personal computing, which construct the “self” and the “enemy”, and express and debate a range of political positions. Geek and Hacker Stories will be of interest to students of digital social science and media studies. Both geeky and non-technical readers will find something of value in this account.

In the last quarter of the fourteenth century, the complete Old and New Testaments were translated from Latin into English, first very literally, and then revised into a more fluent, less Latinate style. This outstanding achievement, the Middle English Bible, is known by most modern scholars as the "Wycliffite" or "Lollard" Bible, attributing it to followers of the heretic John Wyclif. Prevailing scholarly opinion also holds that this Bible was condemned and banned by the archbishop of Canterbury, Thomas Arundel, at the Council of Oxford in 1407, even though it continued to be copied at a great rate. Indeed, Henry Ansgar Kelly notes, it was the most popular work in English of the Middle Ages and was frequently consulted for help in understanding Scripture readings at Sunday Mass. In The Middle English Bible: A Reassessment, Kelly finds the bases for the Wycliffite origins of the Middle English Bible to be mostly illusory. While there were attempts by the Lollard movement to appropriate or coopt it after the fact, the translation project, which appears to have originated at the University of Oxford, was wholly orthodox. Further, the 1407 Council did not ban translations but instead mandated that they be approved by a local bishop. It was only in the early sixteenth century, in the years before the Reformation, that English translations of the Bible would be banned.

Hacker is a person who uses his creativity and knowledge to overcome limitations, often in technological contexts. Introduction About Hacking If you ask a random person on the street what a hacker is, they might recall ever seeing the word in connection to some criminal who `hacked' some website and stole for example credit card-data. This is the common image the media sketches of the `hacker'. The somewhat more informed person might think that a hacker is not really a criminal but somebody with a lot of knowledge about computers and security. Of course this second definition is a lot better than the first one, but I still don t think it catches the essence of what makes one a hacker. First of all, hacking hasn't necessarily got to do with computers. There have been hackers in the Medieval Ages and maybe even in the Stone Ages. The fact that they used other means to express their skills and knowledge doesn't make them less than any hacker in the modern ages. We are just blessed with the fact that at this moment we are all surrounded by technology, a lot of people even are dependent of it.

Writing has always been digital. Just as digits scribble with the quill or tap the typewriter, digits compose binary code and produce text on a screen. Over time, however, digital writing has come to be defined by numbers and chips, not fingers and parchment. We therefore assume that digital writing began with the invention of the computer and created new writing habits, such as copying, pasting, and sharing. Habitual Rhetoric: Digital Writing before Digital Technology makes the counterargument that these digital writing practices were established by the handwritten cultures of early medieval universities, which codified rhetorical habits—from translation to compilation to disputation to amplification to appropriation to salutation—through repetitive classroom practices and within annotatable manuscript environments. These embodied habits have persisted across time and space to develop durable dispositions, or habitus, which have the potential to challenge computational cultures of disinformation and surveillance that pervade the social media of today.