Today, I want to talk about one particular Selfie varietal: The Duckface. Specifically, I want to talk about the architecture of the Duckface and how it becomes the symbolic locus of control over feminine bodies within the context of compulsory visibility.[i] (more…)
This is the first in a series of Panel Previews for the upcoming Theorizing the Web conference (#TtW14) in NYC. The panel under review is titled a/s/l.
Though presenting empirically and theoretically distinct works, the panelists of a/s/l are connected by their keen interests in identity. In particular, each work addresses—in its own way—the mutually constitutive relationship between identities and technologies. Furthermore, each paper is structurally situated, couching discussions of identity within frameworks of power in which certain voices, bodies, and desires take precedence over others, and in which technologies are both a means of struggle against, and reinforcement of, these power relations.
If, like me, you are skeptical of research on social media and subjectivity that takes the form of polling some users about their feelings, as if self-reporting didn’t raise any epistemological issues, this paper, steeped in Baudrillard, Derrida, and Heidegger, will come as a welcome change. It’s far closer to taking the opposite position, that whatever people say about their feelings should probably be discounted out of hand, given that what is more significant is the forces that condition the consciousness of such feelings. That approach is sometimes dismissed as failing to take into account individual agency; it’s implicitly treated as an affront to human dignity to presume that people’s use of technology might not be governed by full autonomy and voluntarism, that it’s tinfoil-hat silly to believe that something as consumer-friendly and popular as Facebook could be coercive, that the company could be working behind users’ backs to warp their experience of the world for the sake of Facebook’s bottom line.
Mitchell is not so overtly conspiratorial in this paper; (more…)
So I’ve been thinking a lot about curation and its role in contemporary social life. I’ve had such thoughts before, and have since expanded upon them. Here’s where I am…
Curation is the act of picking and choosing, marginalizing and highlighting, adding, deleting, lumping, and splitting. Social life in itself is highly curatorial, as social actors necessarily filter infinite masses of stimuli, selecting and preening in intricate ways while sculpting performances out of the broad slabs that constitute affect, body, and demeanor. In what follows, I argue that new technologies—and social media in particular—amplify curation, facilitating its operation as a key organizing principle of augmented sociality.
Specifically, I briefly outline a three-pronged theory of curation, in which social actors curate their own performances, curate what they see, and are always subject to curatorial practices of others—both human and machine. I refer to curated performance as outgoing curation, curated viewing as incoming curation, and curation at the hands of others as third-party curation. (more…)
The Quantified Self is defined—in the tagline of the movement’s website—as self -knowledge through numbers. With the example of the Tikker “Happiness Watch” (also known as the Death Watch) I argue for the primacy of self-knowledge within the movement, and the subservient role of numbers. (more…)
The What-Would-I-Say App, (#wwis) created by HackPrinceton, has garnered widespread popularity. The app basically amalgamates your Facebook posts, rearranges them, and computes a best guess at what you, the Facebook user, would say. According the app’s creators, here’s how it works: (more…)
Over the last couple of weeks, a YouTube video (above) of New York artist Richard Renaldi has continued to populate my Facebook News Feed. Renaldi’s project Touching Strangers is such that he positions strangers together in an intimate poses and photographs them. Despite lack of prior contact, these photographs depict what look to be quite sincere expressions of emotion. Moreover, the subjects interviewed in the video say that they feel some sort of connection towards those with whom they posed. This is certainly moving, admittedly interesting, but as a trained social psychologist, not very surprising. It does, however, offer interesting implications for people’s oft-spouted rants against in-authenticity and identity work on social media.
Let me begin by discussing the sociology of the work. I will them move on the implications for authenticity in light of new technologies. (more…)
The sneakers that inspired my first username (Image credit: my dad)
Ever since it and I first became acquainted, I have been the sort of person who goes by strange made-up names on the Internet. That “ever since” is a long one, too: It begins in the fall of 1995, when my classmates and I returned to school to find not only that the dark room full of DOS machines had been swapped out for a bright room full of Windows boxes with Internet access, but also that we now had email accounts—something most of us didn’t have at home.
To our mostly pre-digital teenaged selves, email was clearly the Best. Thing. Ever.
My friends and I spent all of our free periods in the computer lab emailing each other, even though we went to a small school and so all saw each other every single weekday. We passed silly forwards around (like “100 Things to Do in An Elevator”), and had group conversations, and had long one-on-one conversations as well—often conversations that, for a whole range of reasons, would never have happened through in-person interaction. I spent some of the most intense, exciting hours of that school year in the computer lab, engaged with those machines (and through them, my friends) as if they were lifelines. (more…)
Over the past few months there’s been a lot of hoopla around the “mass exodus” of teens from Facebook, with particular reference to Facebook’s decreasing cache of cool. Despite several refutations to the mass-exodus hypothesis, people—academics and non-academics alike— still ask me all the time: “So Jenny, what’s up with all the kids leaving Facebook? I hear it’s not cool anymore.”
Now let me be clear; I am not cool. I hold no pretense of being cool, and hence have no business making any sort of objective hipness-rating on anything. Seriously. I just used the word “hip.” I am, however, a social scientist, and I want to take a moment to talk about some data—an area in which I am qualified. (more…)
I’ve spent the last span of days trying to figure out what I want to say (first) about Quantified Self Europe 2013 (#qseu13), which took place in Amsterdam on 11 and 12 May. The conference spanned a truly amazing pair of days, both of which I spent furiously live-tweeting and paper-scribbling field notes as my jet-lagged brain threatened simultaneously to implode and to explode (in the best of all possible ways) on both an intellectual and a personal level. The Twitter-length post is easy: “Wow, #qseu13 was so awesome!” A few chapter-length essays would be easy as well, given enough time. A blog post, though…blog-length is hard.
For the sake of continuity, I’ll start this first post by picking up where I left off last week. On the first day of this year’s Quantified Self Europe, I hosted a breakout session [pdf] called, “The Missing Trackers,” in which I posed questions about who might be missing from the Quantified Self community, what we might learn about the Quantified Self community by looking at who’s missing from it, and whether those absences might be a problem. (more…)
We live in a cyborg society. Technology has infiltrated the most fundamental aspects of our lives: social organization, the body, even our self-concepts. This blog chronicles our new, augmented reality.