Photos by Nathan Jurgenson, taken in Washington, D.C., 17, January 2012.
Malcolm Harris has posted one of the most provocative things I’ve ever read about social media, “Twitterland.” I’d like to point you the story and go through some of the many issues he brings to light. Harris’ story is one of theorizing Twitter and power; it can reinforce existing power imbalances, but, as is the focus here, how it can also be used to upset them.
Harris begins by taking on the idea that Twitter is a “tool” or an “instrument”, arguing that, no, Twitter is not a map, but the territory; not the flier but the city itself; hence the title “Twitterland.” However, in nearly the same breath, Harris states he wants to “buck that trend” of “the faulty digital-dualist frame the separates ‘real’ and online life.” As most readers here know, I coined the term digital dualism and provided the definition on this blog and thus have some vested interest in how it is deployed. And Harris’ analysis that follows indeed bucks the dualist trend, even though I would ask for some restating of the more theoretical parts of his argument. I’d like to urge Harris not to claim that Twitter is a new city, but instead focus on how Twitter has become part of the city-fabric of reality itself. (more…)
While tech-writers often act as if the Web is something out there away from society, we all know (and they do too) that technology is always embedded in social structures, power, domination and inequalities. And the words we choose to talk about tech, while seemingly innocuous, betray some pretty heavy political predispositions.
Yesterday, the New York Times ran a story looking at a “new digital divide” where “poorer” folks aren’t using the web in a “meaningful” way but instead are “wasting time” on social media. I was reminded of how Facebook users looked down on MySpace users a few years ago or the current racist rhetoric surrounding iPhone versus Android mobile phone users. Technology is often an excuse to reify the fallacy that those less privledged are an other, different, less capable and less human.
Whenever someone declares what Internet-use is “meaningful” versus a “waste” we must be critical: who is making the claim? who benefits from these too-commonly constructed hierarchies? And here, as usual, we are dealing with a hierarchical framework created by privileged folks for everyone else to placed within. (more…)
Instagram is a smart phone application that acts as a social network and photo editing software. The application allows users to apply various filters and effects to their camera phone pictures, often in order to look like Polaroids from the 70s. The users can then upload the photos to the Instagram community where other members can view, “like”, and comment on them. A user’s Instagram feed can also be synced with other social networking platforms like Facebook, Twitter, and Flickr.
Launched in 2010, the app was initially only available to iPhone users and those with iOS software. Its popularity became instant, and within a year, it had over ten million users. In April 2012, Instagram debuted their Android version of the app on the Google Play store, thus opening up its user base to those with Android smartphones. With this launch came an unexpected backlash from the original iPhone users, and a new form of class warfare began to arise on the internet.
Different cell phone providers offer iPhone versus Android devices. iPhones can only be purchased with (more…)
Jeff Jarvis wrote a critique of having multiple identities on social media (find the post on his blog – though, I found it via Owni.eu). While acknowledging that anonymity has enabled WikiLeaks or protestors of repressive regimes, he finds little utility for not being honest on social media about yourself. Jarvis argues against having multiple identities, e.g., one Twitter account for work and another for friends or a real Facebook for one group and a fakebook (a Facebook profile with a false name) for another.
Jarvis argues that the problems associated with presenting yourself in front of multiple groups of people (say, your mother, boss, best friend, recent fling, etc) will fade away under a state of “mutually assured humiliation.” Since we will all have the embarrassment of presenting a self to multiple groups, we all will forgive each other so that others will return the same favor to us. “The best solution”, Jarvis argues, “is to be yourself. If that makes you uneasy, talk to your shrink.” This is reminiscent of Facebook founder Mark Zuckerberg who stated “having two identities for yourself is an example of a lack of integrity,” or current Google CEO Eric Schmidt who said that “if you have something that you don’t want anyone to know, maybe you shouldn’t be doing it in the first place.”
The obvious problem with this line of thinking is that the problems associated with displaying a single self in front of multiple populations is not “mutually” the same for all. Just as WikiLeaks or protestors often use anonymity to counter repressive and/or powerful regimes, we know that anonymity is also used by the most vulnerable and least powerful on the personal level as well. Jarvis misses the important variables of power and inequalities in his analysis.
Having a stigmatized and not always accepted identity can bring much conflict (more…)