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I am an invisible man. No, I am not a spook like those who haunted Edgar Allan Poe; nor am I one of your Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fiber and liquids — and I might even be said to possess a mind. I am invisible, understand, simply because people refuse to see me. Like the bodiless heads you see sometimes in circus sideshows, it is as though I have been surrounded by mirrors of hard, distorting glass. When they approach me they see only my surroundings, themselves, or figments of their imagination — indeed, everything and anything except me…It is sometimes advantageous to be unseen, although it is most often rather wearing on the nerves. Then too, you’re constantly being bumped against by those of poor vision…It’s when you feel like this that, out of resentment, you begin to bump people back. And, let me confess, you feel that way most of the time. You ache with the need to convince yourself that you do exist in the real world, that you’re a part of all the sound and anguish, and you strike out with your fists, you curse and you swear to make them recognize you. And, alas, it’s seldom successful… ~Ralph Ellison (1932), Invisible Man

In what follows, I argue that the Black Lives Matter movement is a hacker group, glitching the social program in ways that disrupt white supremacy with glimpses of race consciousness. It is a group that combats black Americans’ invisibility; that “bumps back” until finally, they are recognized.  As Ellison continues:   more...

Via https://www.mobilejusticeca.org/
Via https://www.mobilejusticeca.org/

At the beginning of this month, the ACLU in California released a free mobile app that monitors police violence. The app, called Mobile Justice CA, preserves users’ footage of police encounters.  Available on both Apple and Android devices, the user pushes a large “Record” button to document their own and others’ interactions with police. The content automatically transmits to the ACLU servers. The point is to preserve recorded content even if police destroy the recording device and/or delete the video. For instance, the ACLU would have maintained documentation of police detaining residents in an LA neighborhood, even after an officer smashed the cellphone of a witness recording the events.

The ACLU treats transmissions through the app as legal communications and protects the anonymity of the sender. Legal action is only taken upon the sender’s request, but the ACLU maintains the rights to the footage, meaning they can distribute it to media outlets as evidence of injustice. Branches of the ACLU in in New York, New Jersey, Oregon, and Missouri have released similar apps.

These apps are significant in their reflection of an increasingly central mode of activism: Sousveillance. They are also reflective of the structural embeddedness of the sousveilling citizen. more...

screenshot from my phone
screenshot from my phone

Like many people, I spent my morning entranced by the protests following Freddie Gray’s death. The latest in a string of highly publicized incidents of unarmed black men killed by police, Gray’s death has brought protestors to a boiling point. The streets of Baltimore are on fire. Schools are closed. The National Guard has been called. As I told my students, this is what social change looks like.

For a long while I stared intently at my Twitter feed. The content was unique to this protest, but the form of the Twitter feed looked entirely familiar: the calls for peace, calls for racial justice, racist slurs, police condemnation, images from the ground, and links to (ohmigosh so many) “think” pieces scrolled by. Then, I wondered, how does ‘rioting’ look through an anonymous platform driven by upvotes?  So I went to Yik Yak and peeked at Baltimore, MD. Here is what I found: more...

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Academia is in the midst of a labor crisis. With two-thirds of instructional faculty made up of contingent workers (i.e., adjuncts) a critical mass of dissatisfied—and often hungry— advocates are joining together to decry the unacceptable working conditions within historically sacred institutions of higher education. And with new adjunct unions forming regularly, the movement is taking on undeniable prevalence.

But it is more than just a growing quantity of under-paid, over-burdened, college educators that has fostered a national movement, it is also the availability of digitally mediated platforms through which these workers can connect, aggregate data, and share personal and collective stories with a larger public. That is, digital media has been instrumental in creating this particular counter-public.

Contemporary social movements are inevitably augmented, with digital and physical inextricably tied. In the case of adjuncts, however, digital media plays an especially crucial role. Of course I can only engage in informed speculation, but I don’t believe the adjunct movement would be a movement at all (or at least not much of one) without Internet technologies. This has to do with the material and social realities of contingent labor within higher-ed. more...

MB

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...

 

snowden

Edward Snowden is a very smart and courageous person. He has a brilliant mind for identifying important information and deciding who should know it and when–– what is typically called “operational security” or OpSec. It is the kind of rarified skill that quickly earned him a top spot in a private intelligence corporation before achieving the dubious honor of best known whistle blower. That being said, I have one simple request for media outlets: stop interviewing Snowden. more...

Earlier this month Geoffrey Miller (@matingmind), the now infamous professor of evolutionary psychology, punched out a really awful tweet. He said this:

Tygm

His message is blaringly ironic, coming from a man who clearly lacked the willpower to think through the statement before making it public #truth. Although he later deleted the tweet, his followers had already created screen captures and sent the image into a spiraling journey of virality.

I don’t want to spend my post today harping on Miller’s particular indiscretion. Others have been busy doing just that, quite eloquently, for the past week and a half. Instead, I want to talk about Fatness as a moral stigma, and the ways in which Miller’s tweet first, exposed the moral nature of body size and in turn, offered Fat Activists an opportunity to publicly reject Fatness as a marker of immorality. This was facilitated, I argue, by the affordances of new technologies coupled with determined and conscientious social actors. more...

original

It is pretty easy to mistake most technologies as politically neutral. For example, there is nothing inherently radical or conservative about a hammer. Washing machines don’t necessarily impose capitalism on whoever uses one, and televisions have nothing to do with communism. You might hear about communism through television, and there is certainly no shortage of politically motivated programming out there, but you’d be hard-pressed to find someone that says the technology itself has a certain kind of politics. This sort of thinking (combined with other everyday non-actions) is what philosopher of technology Langdon Winner (@langdonw) calls technological somnambulism: the tendency of most people to, “willingly sleepwalk through the process of reconstituting the conditions of human existence.” It is difficult to see the politics in technology because those politics are so pervasive. The fact that technological artifacts have politics is kind of like Call Me Maybe, once you’re exposed, it is hard to get it out of your head. more...

IBM’s SAGE, a large semi-automated air defense system from the Cold War era. C/o Wikimedia Commons
IBM’s SAGE, a large semi-automated air defense system from the Cold War era. C/o Wikimedia Commons

I just left my department’s colloquium lecture series where Dr. Virginia Eubanks from SUNY- Albany was giving an excellent talk on the computer systems that administer and control (to varying degrees) earned benefits programs like social security, Medicaid, and Medicare. The talk was really fascinating and a question from Dr. Abby Kinchy during the Q&A really stuck with me: How do we study different (and often long-outdated) versions of software? Particularly, how do we chart the design of software that runs on huge closed networks owned by large companies or governments? Are these decisions lost to history, or are there methods for ferreting out Ross Perot’s old wares? more...

in defense

 

Last week the Supreme Court of the United States (SCOTUS) heard arguments on landmark civil liberties cases with regards to same-sex marriage. On Tuesday, the courts took on California’s Proposition 8—a ban on same-sex marriage, and on Wednesday they heard arguments on the constitutionality of DOMA, a law that excludes same-sex couples from federal recognition. In light of these cases, I saw two interrelated trends in my Facebook newsfeed: profile pictures in the form of the red Human Rights Campaign (HRC) equality sign (headline photo), and snarky status updates making fun of these HRC profile pictures, accompanied by a note of support for marriage equality[i]. That is, although both groups shared and expressed the same opinion about same-sex marriage, they disagreed about the appropriate methods for showing this support. This disagreement highlights debates about political activism in the face of new technologies and brings us back to the question: Does slacktivism matter? I will argue here, as I have argued before that yes, it does. more...