social media

Cyborgology editors Nathan Jurgenson and PJ Rey discuss the social media connections to this tragedy. The complete interview is now streaming (interview starts at 2:03).

Read our our post on the topic here.

On Jan. 8, 2011, Jared Lee Loughner allegedly shot Congresswoman Gabrielle Giffords (D-AZ) and 19 others resulting in 6 fatalities.  This event has drawn attention to a number of new and important roles social media has come to play in our society, including how information is gathered, changed political rhetoric, and how these sites handle the profiles of those involved in high-profile tragedies.

Profiling the Suspect
Media coverage (i.e., cable, network, radio, and newspapers) of the event represented a broader trend in contemporary journalism: almost immediately, news outlets began to piece together a profile of this previously unknown figure using almost exclusively Loughner’s social media profiles (i.e., Facebook, Myspace, Youtube and, most recently, online gaming discussion boards).  Even though his MySpace and Facebook profiles were taken down by the site, screenshots of the sites are available, including one showing a photo of gun on a US History textbook as a profile picture.

The digital documentation of our lives via social media offers an easily-accessible, autobiographical source for journalists and anyone else who is interested. Yet, there is a risk in basing our impressions solely off of this information.  Loughner’s image of himself is certainly not objective and may very well be inaccurate.  News outlets, however, face pressure to “get the scoop” on the story, so they tended to report on Loughner based heavily on this information, as opposed to interviewing a range of people in his life to construct a more holistic perspective.

The Post-Shooting Political Debate
In the wake of the tragedy, a debate emerged over the intensity and tone of contemporary political rhetoric.  The political right in general, and Sarah Palin in particular, more...

Yes, even a CGI-filled big-budget glowing Disney spectacle can provide opportunity for theorization. Of the recent Internet-themed blockbusters – namely, Avatar (2009); The Social Network (2010) – Tron: Legacy (2010) best captures the essence of this blog: that the digital and the physical are enmeshed together into an augmented reality.

This seems surprising given that the film is premised on the existence of a separate digital world. Indeed, the first Tron (1982) is all about a strict physical-digital dualism and the sequel plays on the same theme: physical person gets trapped in a digital world and attempts to escape. However, Tron: Legacy explores the overlapping of the physical and digital. The story goes that Flynn, the hero from the 1982 film, develops a digital world that does not have the imperfections of its physical counterpart. His grand vision was to gloriously move humanity online. Simultaneously, the beings in the digital world want to export their perfection out of the digital world and to colonize the offline world, removing all of its imperfections (i.e., us). Flynn comes to realize that enforced perfection (read: Nazism) is unwanted. Instead of a highly controlled and orderly universe, what has to be appreciated is what emerges out of chaos. And it is here that the film makes at least two theoretical statements that are well ahead of most movies and popular conceptions of the digital.

First is the tension between more...

The rant that anything digital is inherently shallow, most famously put forth in popular books such as “The Shallows” and “Cult of the Amateur,” becomes quite predictable. Even the underlying theme of The Social Network movie was that technology trades the depth of reality for the shallowness of virtuality. I have asserted that claims about what is more “deep” and “real” are claims to truth and thus claims to power. This was true when this New York Times panel discussion on digital books made constant reference to the death of depth and is still true in the face of new claims regarding the rise of texting, chatting and messaging using social media.

Just as others lamented about the loss in depth when moving from the physical to the digital word, others are now claiming the loss of depth when moving from email to more instant forms of communication. E-etiquette writer Judith Kallos claims that because the norms surrounding new instant forms of communication do not adhere as strictly to grammatical rules, the writing is inherently “less deep.” She states that

We’re going down a road where we’re losing our skills to communicate with the written word

and elsewhere in the article another concludes that

the art of language, the beauty of language, is being lost.

There is much to critique here. Equating “depth” to grammatical rules privileges those with more formal education with the satisfaction of also being “deeper.” Depth is not lost in abbreviations just as it is not contained in spelling or punctuation. Instant streams of communication pinging back and forth have the potential to be rich with deep, meaningful content. more...

Many worry about the immortality of our behavior on social network sites like Facebook. Regrettable behaviors can become Facebook Skeletons in your digital closet. However, I have argued before that what is equally true is that our online presence is extremely ephemeral. Status updates speed by, perhaps delighting us in the moment, but are quickly forgotton. The innundation of photographs of yourself and others is so heavy that particular moments often become lost in the flow. Our digital content may live forever, but it does so in relative obscurity. Just try searching for that witty status update your friend made on Facebook last month. It is this ephemerality of our online social lives that makes this art/design project by Siavosh Zabeti so interesting. When our Facebook lives are placed in a book, our socialization grasps at the tactile permanence of the physical.

When Facebook becomes a book from Siavosh Zabeti on Vimeo.

If books like this became popular, would we create our Facebook presence any differently given this new, more physical medium? more...

In the social sciences, we often hear about, talk about, and preach about the relationship between theory and methods. Here, I present a poignant example their interconnectedness.

In a recent post, I argued that the accomplishment of authenticity in a cyborg era is particularly difficult. Drawing on Goffman, Turkle, and others, I argued that we live in a time of constant documentation, exposing the identity work that is supposed to remain hidden in the so-called “back stage.” I purported that our online and offline selves are not only mutually influential, but that we also engage in preemptive behavior in order to accurately present our ideal selves through multiple mediums.

Overall my theoretical point is this: As social actors we expect authenticity in others, and in ourselves. In a time of constant documentation, our online personas become our reflections, and they must not only be ideal, but also truthful. As such, we do not document falsehoods, but preemptively create documentable situations in an effort to present a self that is simultaneously ideal and authentic.

Here is the methodological conundrum: If the constructed nature of selves and identities must remain hidden not only from others, but also from ourselves, then how can we get people to talk about the labor involved in the identity construction process? In other words, how do we support the theoretical assertion? more...

Advertising on social media is more than those segregated paid-for-spaces that display ads paid for by companies (e.g., on the far-right of your Facebook screen). This sort of paid-advertising has been shown to be so highly ineffective that some have predicted it will be the downfall of the social web. However, these predictions do not understand that the fundamental point of the social web (2.0) is that users are prosumers; they are simultaneously both consumers and producers of content. And advertising is no different. Advertisements that we simply consume worked in a consumer medium, like television. However, social media is a prosumer medium, and today we are the ones doing the advertising work of integrating corporate logos and branding into our profiles and news feeds.

Facebook’s ubiquitous “like” button reflects our modern task of self-presentation (and distinction) based on our taste in just about anything and everything, documented and compared to the various “likes” of any other visitor to your profile (and remember: what someone “likes” may not be what they actually like but what they want others to see that they like). In modern consumer culture, this collection of displayed “likes” will include corporate brands that one identifies with. This might mean clicking “like” on the Starbucks or Victoria’s Secret pages, which then becomes a part of your profile. more...

Facebook and other social-networking sites subsist on information, though not just any information. These sites have an insatiable appetite for the intimate details of their users’ lives. In fact, your personal information is a sine qua non for social-networking sites on two levels: 1.) People, primarily, use the Web to learn about the people and things they care about (like you). 2.) The same information that draws people to your profile, is useful in targeting advertisements to both you and your visitors.

Because these sites feed on personal information, they develop strategies to elicit such information from users.  For example, you may have to register and build a profile before accessing content.  The result as a sort of pay-to-play system where information is the common currency.  And, in order for this information economy to grow and intensify, it must continuously solicit new information and make more of the existing content public. more...

In the future, we will all probably have some Facebook skeletons. They might be regrettable pictures in various states of inebriation and/or undress, unfortunate status updates, etc. I’ve argued that the media has overblown these risks because, as the digital dirt on our collective hands becomes more commonplace, the stigma it carries will erode. However, the 2010 midterm elections in the United States suggest a point that I previously neglected: the stigmatization of digital dirt may be eroding, but eroding for whom?

It seems clear that the acceptance of a little digital dirt is occurring much faster for men than for women. And, what the 2010 elections made clear is that there is a double standard for women to keep a perfect online presence, while men are more easily forgiven. more...

The self is a tricky thing to accomplish. Who we are is signified by a seemingly infinite number of factors: our physical appearance, the groups we belong to, the events we attend, the things that we say, how we say the things that we say, the friends that we keep, the work that we do, the way that we spend our leisure time, the amount of leisure time we allow ourselves etc. Each of these factors reflects the decisions that social actors have to make about who they are, and about the lines of action they will take in order to be defined in a particular way.  In short, social actors are required to engage in significant amounts of “identity work”.

This work, however, must remain hidden. The “catch” in constructing a self that will be accepted by others, is that the self must come across as authentic. The self must appear to be spontaneous, uncalculated, and effortless. Said differently, identity work must remain invisible, it must be strictly relegated to the backstage (Goffman 1959).

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