I won’t link to this essay.
We did it! According to the Editors* of n+1, Sociology—in fact, the underdog coming from behind, Critical Sociology—has won the cultural debate. Critical thinking about power and how it constructs individuals is now universally applied. The bad news is that critical thinking about power hasn’t solved inequalities, and therefore we have “Too Much Sociology.” The Editors of n+1 fail to understand their topic, fail to cite accurately, and, fundamentally, have written a piece that is logically flawed from even its own position.
There are many good reasons to dismiss this essay, but let’s first skip over the most inaccurate parts to explain why the essay does not even make sense on its own terms. There is a good argument that Bourdieusian theorizing can be used for regressive ends. But: that is a Critical Sociology argument! Interrogating exactly how an episteme can be co-opted, even by that of which it is critical, is what critical sociology does. The article uses critical sociology as its method, as its logic, in order to conclude—against its own logic—against doing critical sociology. Hilariously, the essay is a work of critical sociology about critical sociology that is critical of critical sociology. (more…)
The past U.S. elections season was exciting for social scientists for many reasons, but none so much for the web theorist crowd as the amazing proliferation of election memes. In his essay “Speaking in Memes”, Nathan Jurgenson aptly dissects the phenomenon and its various facets: why and how election memes become viral, whether this virality is subject to campaign control, and how audiences and media conjure meaning by rebroadcasting and reporting these memes. There are many things I would love to further discuss in Jurgenson’s essay, but I will latch on to the issue of meme longevity and the possible reasons for some memes surviving far longer than most. I will also attempt to speculate about factors that afford memes the power to shift shape and adapt to new contexts, and about how and why their meaning might be transformed by the public in the process. (more…)
“Prosumption” is a bit of a buzzword here at Cyborgology. It refers to the melding of production and consumption. Although prosumption is not unique to the contemporary connected era, it flourishes within it. One slice of prosumption theorizing focuses specifically on identity. I first coined identity prosumption in an American Behavioral Scientist article (un-paywalled on my academia.edu page). Since then, references to identity prosumption have appeared periodically on the blog. For example, Nathan Jurgenson (@nathanjurgenson) applied identity prosumption to the asexual identity movement, Dave Paul Strohecker (@dpsFTW) mused about the role of identity in Star Wars fan fic., and I pondered the liberatory versus categorically constraining role of identity prosumption.
Identity prosumption refers to the identity meanings associated with prosumed content. What we create reflects and constructs who we are, just as who we are reflects and constructs what we create. Identity prosumption is a merging of prosumed objects and prosuming subjects. It applies: (a) when that which is prosumed can be connected to the prosumer in a defining way and (b) when the process of prosumption incorporates social interaction.
Today, I want to add a bit more nuance to the identity prosumption model. Specifically, I want to demonstrate that sites of identity prosumption (both online and offline) affect the identity prosumption process in non-uniform ways. I focus here on two key variations: collective vs. individualist orientation, and degree of control over identity meanings. I explore these variations through a comparison of two identity prosumption sites: Facebook and FetLife. The former is the preeminent social network platform, the latter an (ironically) mainstream social network site for people who like BDSM. To employ a twist on the Hipster trope, “FetLife: you’ve probably heard of it.” (more…)
About this time last year I asked our readers, “why we don’t criticize other things like we criticize the internet?” It seemed like a fitting topic for the season; we utilize some of the most resource-intensive technologies at our disposal so that we may enjoy egg nog with old friends or taste grandma’s famous Thanksgiving day turkey. Everyone wants to be near their loved ones for the holidays, and so begins a massive effort to transport ourselves in cars, trains and planes until we arrive at our optimal holiday season arrangements. It is a wonder, then, why we spend so much of our lives outside of this optimal arrangement. What kind of relationship do we have with our immediate surroundings? Not just the people, but the technologies and the patterns. There is a lot of excellent work on carbon footprints, local food movements, and walkable communities but I hear comparatively little about who is capable of making this transition. What does opting out of the status quo truly entail? (more…)
I still have no idea if this website is “real” or not.
In the 1993 film Demolition Man, a not-so-sensitive ‘90s guy (a cop named John Spartan, played by Sylvester Stallone) is thawed out of cryoprison in the year 2032. Halfway through the film, Spartan’s new partner on the San Angeles police force (Lenina Huxley, played by Sandra Bullock) asks Spartan if he would like to have sex—to which he unsurprisingly responds, “Oh yeah.”
Sex, however, isn’t what it used to be. It turns out that by 2032, “fluid transfer” has been outlawed and, in one of the film’s most famous scenes, Huxley and Spartan “make love” by sitting 10 feet away from each other and transmitting brain waves via specialized helmets. If you’re into that mind/body dualism thing (I’m not, but bear with me), the sex they have is decorporealized; it bypasses the cumbersome interface of human biology to create pleasurable brain waves in a more pure and efficient way. Spartan is first nonplussed, then aroused, then entirely freaked out, and removes his helmet at a very inopportune moment for Huxley. Their night ends badly.
This scene popped into my head earlier this week, as I sat in my living room with a pair of headphones on listening to strange sounds that were supposedly going to get me high by bypassing (the rest of) my biological interface to go straight for my brain waves. (more…)
This is a GIF picture from the 4th Annual Hallowmeme costume party in New York City. I got it from this awesome AngleFire site I found: http://www.hallowme.me. I couldn’t go because it was too expensive and none of my friends with licenses wanted to go. What is up with that? Sometimes I think people who are really excited to get some government document are secretly lame. Its like the government tells people to think that the people with licenses are cool so that people will get more licenses. I don’t think making people drive cars to get places is a great way to build cities and towns, etc. What is up with that? Anyway, I think its interesting that people like to dress up like things on the Internet and take pictures of each other and put them back on the Internet. (more…)
Cyborgology launched two years ago today [see the first post], and we have a little birthday party post today. Below you will find lists of the most popular articles generated over the past twelve months since our first birthday. But first, we’d like to let each Cyborgology Editor highlight one post they wrote in the past twelve months, and say a little something about that post, where it went after being published, and a little about blogging itself. (more…)
I’d like to point readers to a terrific three-part essay by Laura Portwood-Stacer on three reasons why people refuse media, addiction, asceticism, and aesthetics. We can apply this directly to what might become an increasingly important topic in social media studies: social media refusers, already (edit: and unfortunately, as Rahel Aima points out) nicknamed “refusenicks”. There will be more to come on this blog on how to measure and conceptualize Facebook (and other social media) refusal, but let’s begin by analyzing these three frameworks used to discuss social media refusal and critique some of the underlying assumptions. (more…)