Paul Budnitz describes himself as a “serial entrepreneur” having created other companies that make artisanal toys and luxury bicycles. He’s also the creator/founder/president/charismatic leader of Ello. And when a social network launches with a manifesto that proudly proclaims “You are not a product”, there’s more on the line than embedded video support. Despite the radical overtures of the initial launch, we shouldn’t expect any more from Ello than we would from a luxury bicycle. (more…)
(Expiation, n.: the act of making amends or reparation for guilt or wrongdoing; atonement: an act of public expiation.)
Dear reader, are you still thinking about the Zimmerman verdict?
Yeah, me too.
Over the last five days I’ve been thinking a lot about Trayvon Martin’s murder, and about George Zimmerman’s acquittal, and especially about the reactions to both that I’ve observed since the jury returned with a verdict Saturday night. I’ve been thinking (and somewhat obsessively reading) about these things not just because of my contractual obligation as a sociologist, but because as a person I’m saddened, troubled, and angered by what all of this says about U.S. society. Yet I’m not just a person; I’m also a white person, and as such I don’t know where to begin processing the fact that, regardless of my personal particularities, I am by this fact alone complicit in the systems of oppression that made Martin’s murder and Zimmerman’s acquittal possible.
Here’s the thing about white people, the Zimmerman verdict, and its aftermath: (more…)
Describing “types” of capitalisms, their components, the central logics they operate by is always a risky game: nothing is ever entirely new, there are always outliers, the different types always overlap, and so on. However, I’d like to speculate very briefly on a specific trend within Silicon Valley capitalism, what strikes me as an anti-capitalism sort of capitalism. I’m speaking of this type of capitalism not as something that is fully realized in reality, but as an “ideal type”, a hypothetical possibility that we can determine if or how much validity it has in illuminating the world–or at least one small chunk of the contemporary economy. Mostly, I’m just musing on a smart, fun piece by Sam Biddle about the rhetoric of Tumblr founder David Karp before Yahoo’s acquisition of the site for one billion dollars.
The rhetoric is familiar for those who follow Silicon Valley and is indicative of a particular type of capitalism. (more…)
I don’t recommend doing it, but if you search for “Charles Ramsey” on Reddit, something predictably disturbing happens. First, you’ll notice that the most results come from /r/funny, the subreddit devoted to memes,puns, photobombs, and a whole bunch of sexist shit. Charles Ramsey, in case you don’t know, is the Good Samaritan that responded to calls for help by Amanda Berry- a woman that had been held captive for 10 years in a Cleveland basement, along with Gina DeJesus and Michelle Knight. The jokes on Reddit are largely at the expense of Ramsey, poking fun at his reaction to a police siren or his reference to eating ribs and McDonalds. As Aisha Harris (@craftingmystyle) said on Slate: “It’s difficult to watch these videos and not sense that their popularity has something to do with a persistent, if unconscious, desire to see black people perform.” (more…)
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…)
Presidential debates might be the single political event where Marshall McLuhan’s infamous phrase “the medium is the message” rings most true. Candidates know well that content takes the back seat, perhaps even stuffed in the trunk, during these hyper-performative news events. The video above of McLuhan on the Today show analyzing a Ford-Carter debate from 1976 is well worth a watch. The professor’s points still ring provocative this morning after the first Obama-Romney debate of 2012; a debate that treated the Twitter-prosumer as a television-consumer and thoroughly failed the social medium. (more…)
There is often the assumption that the information economy expects us to consume more and more, leading us to process more but concentrate less. Some have called this a “fear of missing out” (or FOMO), a “blend of anxiety, inadequacy and irritation that can flare up while skimming social media.” However, most of these arguments about FOMO make the false assumption that the information economy wants and expects us to always process more. This isn’t true; we need to accept the reality that the information economy as well as our own preferences actually value, even need, missing out.
Many do feel in over their heads when scrolling social media streams. Especially those of us who make a hobby or career in the attention/information economy, always reading, sharing, commenting and writing; tweeting, blogging, retweeting and reblogging. Many of us do feel positioned directly in the path of a growing avalanche of information, scared of missing out and afraid of losing our ability to slow down, concentrate, connect and daydream, too distracted by that growing list of unread tweets. While it seemed fun and harmless (Tribble-like?) at first, have we found ourselves drowning in the information streams we signed up for and participate in? (more…)
I wanted the photo above to be an example of the new so-called “living pictures” that have garnered much recent attention. However, Lytro has not provided proper embedding code so I can only post this screenshot of a living photo. I highly recommend clicking on the photo or clicking here before reading along.
Update: the code now works, so before reading on, click the photo above. Click around various parts of the image and watch the focus change.
Okay, by now you have experienced a living photo. You see it, but you can also make it come alive; touch it, change the focus, reorient what is seen and focused on. Some might even argue that you get to decide the meaning of the story the image tells. This post asks: what would it mean if we start posting living pictures across social media? Might it change how we take photos? How might we differently interact with social media photography when we can manipulate the faces of our friends and engage with the images in a new way?
It has been my contention that photography can teach us quite a bit about social media. Not just because there are so many photos online but because photography serves as a familiar and grounding reference point to the newness of social media. Photography situates the novel and sometimes disorienting ways we are documenting ourselves online with a technology that did the same offline more than a century ago.
Here, I want to discuss what many are calling “revolutionary” and the next “big thing” in photography: the so-called living pictures linked to above developed by the Lytro company that have just entered the consumer market with cameras shipping early next year.
Lytro “Living Picture” Technology
This is not an essay so much about the technology but instead the implications of (more…)
Cyborgology editor Nathan Jurgenson will be in Zuccotti park Saturday, and contributing author David Banks will be participating in a new occupation in Albany, NY. Nathan will be providing his insights on social media and the OWS movement. David will be watching closely and commenting on the birth of a local occupation.
The recent and popular Hipstamatic war photos depict contemporary soldiers, battlefields and civilian turmoil as reminiscent of wars long since passed. War photos move us by depicting human drama taken to its extreme, and these images, shot with a smartphone and “filtered” to look old, create a sense of simulated nostalgia, further tugging at our collective heart strings. And I think that these photos reveal much more.
Hipstamatic war photographs ran on the front page of the New York Times [the full set] last November, and, of course, fake-vintage photos of everyday life are filling our Facebook, Tumblr and Twitter streams. I recently analyzed this trend ina long essay called The Faux-Vintage Photo, which is generating a terrific response. I argue that we like faux-vintage photographs because they provide a “nostalgia for the present”; our lives in the present can be seen as like the past: more important and real in a grasp for authenticity.
If faux-vintage photography is rooted in authenticity, then what is more real than war? If the proliferation of Hipstamatic photographs has anything to do with a reaction to our increasingly plastic, simulated, Disneyfied and McDonaldized worlds, then what is more gritty than Afghanistan in conflict? In a moment where there is a shortage of and a demand for authenticity (the gentrification of inner-cities, “decay porn” and so on), war may serve as the last and perhaps ultimate bastion of authenticity. However, as I will argue below, war itself is in a crisis of authenticity, creating rich potential for its faux-vintage documentation. (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.