Facebook announced this week that it will add a new search feature to the platform. This search feature will, for the first time, allow users to type in keywords and bring up specific network content. Previously, keyword searches lead to pages and advertisements. Now, it will bring up images and text from users’ News Feeds. Although search results currently include only content shared with users by their Friends, I imagine including public posts in the results will be a forthcoming next step.
Facebook, as a documentation-heavy platform, has always affected both how we remember, and how we perform. It is the keeper of our photo albums, events attended, locations visited, and connections established, maintained, and broken. It recasts our history into linear stories, solidifying that which we share into the truest version of ourselves. And of course, the new search feature amplifies this, stripping users of the privacy-by-obscurity that tempered (though certainly did not eliminate) the effects of recorded and documented lives.
The search feature also does something interesting and new. It aggregates. For the first time, users can take the temperature of their networks on any variety of topics. Music, movies, news events and recipes can be called up, unburied from the content rubble and grouped in a systematic way.
Perhaps because I’ve been able to think of little else lately, I immediately considered what this new feature means for how we will remember the events of Ferguson, Staten Island, and the parade of police violence against young men of color. And relatedly, I considered how we will remember ourselves and each other in regard to these events. (more…)
The mobile phone camera has become an embedded tool of protest. It has given rise to the citizen journalist and is a key mechanism by which surveillance is countered with sousveillance. In a New Media & Society article earlier this year, Kari Andén-Papadopoulos names this phenomena citizen-camera witnessing. This is a ritual through which bodies in space authenticate their presence while proliferating images and truths that contest with the stories told by The State. The citizen camera-witness is not merely witnessing, but bearing witness, insisting upon articulating, through image, atrocities that seem unspeakable. Indeed, as W.J.T. Mitchell compellingly claims: Today’s wars and political conflicts are to an unparalleled extent being fought on behalf of, against and by means of radically different images of possible futures.
The failure to indict Darren Wilson in the killing of Michael Brown and the protests that continue to follow, set the stage for drastically different futures. The way we tell this story will guide which future is most plausible, most logical, and most likely. (more…)
“It’s okay, see? There’s a black guy in the picture with me!!”
After my annual in-class Race and Halloween conversation, one of my students sent me this BuzzFeed link. Check it out, and then see below for commentary.
Pic via: The Accessible Icon Project
Let me start by saying, accessibility is a human rights issue, not an afterthought. Frankly, it’s an insult to people with disabilities that access is even a subject of debate. And yet…
The Technology, Equality, and Accessibility in College and Higher Education Act (i.e., the TEACH Act) is currently under debate in congress. The legislation requires that technologies used in college classrooms be accessible to all students, including students with disabilities. It is entirely possible that you have not heard of the TEACH Act, but for those who it most affects—students with bodies that deviate from the norm—the stakes are quite high. The bill has some strong support, but also strong opposition, from surprising sources. (more…)
“You are talking to me like I don’t understand what you are saying. I understand what you are saying, I don’t accept what you are saying,” shouted the bespectacled woman who would soon have tears running down her indignant face. “I’m not from this country. I don’t have a phone. I have kids with me. What am I supposed to do!?” The customer service representative at the airline desk spoke slowly and explained again, as if to a spoiled child, that all of the hotels were full and customers were now responsible for finding and booking their own, but not to worry, customers would be reimbursed after going online and submitting the necessary information with a paid receipt. The woman stared blankly at him, and stepped aside to wait for a supervisor. Now she would cry.
Several months ago, the CDC released a report on Autism Spectrum Disorders (ASD). They found that as of 2010, 1 in every 68 U.S. children are on the ASD spectrum. This is up from 1 in every 150 children just ten years prior. This means that rates have more than doubled. The reasons for the large increase are fodder for some wonderfully interesting conversations and heated debates about biology vs. environment vs. culture vs. the Medical Industrial Complex. Putting these debates aside for another day, however, I instead want to talk about how new technologies can serve this ever growing population. As a quick caveat, I should say that I am a person who dabbles in disability studies research. My hope is that those who know more than I—through personal experience and/or professional expertise—will add nuance to the ideas I present below and help guide the discussion into all of the complex places I know it can go, but don’t quite know how to take it.
I find Pharrell’s massive hit “Happy” really, really irritating. And, for that reason, I love it. In the same way that The Sex Pistols were Malcolm McLaren’s massive joke on us, this song is, I think, Pharrell’s attempt to pull a fast one on the economy of viral “upworthiness”–an economy that, as David has shown, is really racist.
Concepts like “the male gaze” and “controlling images” are Gender Studies 101 material: they’re the basic terms in which many feminists understand the media’s oppression of white women (in the case of the male gaze) and black women (in the case of controlling images). The gaze and controlling images are how white supremacist patriarchy subject women to its control.
But I think contemporary social media and big-data political economies are using different devices to control women, especially black women. Social media and big data facilitate a specific form of sexist racism, one that controls women through racialized discourses of toxicity and unhealthy behavior patterns. Instead of turning women into objects and/or erasing their agency, social media and big data let non-white women do and say whatever they want, because their so-called “aggressive bullying” produces the damage against which white women demonstrate their resilience. A similar claim has been (in)famously leveled against “feminism,” especially “intersectional feminism”: it vampirically drains the lifeblood of the progressive, radical left.
What’s specific to the construction of WOC, particularly black women, as “toxic”? Or feminism itself (often represented by ‘intersectional’/WOC feminism) as ‘vampiric’? What about social media, and perhaps even to Twitter, makes the unruliness/threat posed by WOC to white women/white feminist culture industry function in a very particular way, i.e., as toxicity and vampirism? How is the construction of women on social media as toxic/vampiric related to economies of viral upworthiness?
Like many Americans, I spent Sunday evening watching the Super Bowl. This entailed tasty snacks, a comfy couch, and lots of head shaking because, well, the Denver Broncos. It also involved Facebook and Twitter. The day of, day before, and day after were full of commentary, predictions, snarkiness, and declarations of various sorts. Indeed, Sunday’s Super Bowl, like all media events, incorporated multiple media. One item, within one piece of this media ecology, keenly sparked my interest: The Twitter feed of @YesYoureRacist. (more…)
A classic Afrofuturist image and album.
This post is basically speculative. It’s a question, or rather, a hypothesis. I’m not citing empirical evidence so much as suggesting a line of inquiry, which then needs some grounding in empirical evidence. The question is this: If Afrofuturism uses UFO/alien spaceship imagery to describe slavery and middle passage,* can, and if so where, do drones fit in Afrofuturist mythology?