Tag Archives: fun

conference summary part 2: the internet as playground and factory

500px-Google_wordmark.svgFollowing PJ Rey’s excellent summary of the Internet as Playground and Factory yesterday, I offer a few additional observations from the conference this past weekend, focusing on Web 2.0 capitalism, and Google as the primary target. The roughly 100 presenters were not joined by Google, as the company said that the conference content seemed “slightly anti-capitalist.” Much of the content, indeed, took the corporate ownership of our productive labor online to task.

A common theme was how to discuss Marx’s Labor Theory of Value with respect to Web 2.0. Clearly, companies are exploiting our free labor, but they do not have to coerce us. Julian Kucklich argued that we now have exploitation without alienation. That is, our unpaid labor is used for corporate surveillance and profit, even if the labor is not alienating or “foreign to ourselves.” Simply, we like using Facebook, Twitter and so on. However, Kucklich further argues that we are taught to think Facebook is fun, that companies use the “ideology of play” to seduce us into producing (or better, prosuming). Martin Roberts, in, ironically, perhaps the conference’s most entertaining presentation, also took to task the culture of “fun”, arguing that we have been trained to see our work as “fun”, making us more productive for the capitalist system. Christian Fuchs most forcefully argued for a communist Internet, stating that exploitation on Web 2.0 is infinite because users are not being paid material wages. A good Marxian, he downplayed the importance of immaterial value gained through sites like Facebook because we live in a capitalism system based on the material. And Ulises Mejias takes Web 2.0 to task for the creation of corporate Monopsonies, where we have seen Facebook, Amazon, eBay, YouTube, Google and so on become corporate titans of Web 2.0 capitalism. He argues that using these corporate Monopsonies is dangerous and irresponsible, calling for open-source and public versions of these types of services.

Thus, it is clear to see why Google was reluctant to join this conference. Frank Pasquale forcefully called on Google to be more transparent. Given what was discussed above, as well as Google’s central status in our day-to-day knowledge-seeking life, Pasquale leaves us with questions to ponder: should its page-rank algorithm be public? Should Google be allowed to up-rank or down-rank links based their relationship to the company? Should Google be able to simply remove pages from its listings? Should Google be forced to let us know when they do these things? ~nathan

The Googlization of Everything

Conference Summary Part I: The Internet as Playground and Factory

The New School held a conference last week that may be of interest to many Sociology Lens readers, so I have decided to devote this week’s entry to sharing some notes from the conference.

The implosion of work and play was the most recurrent theme in the panels that I attended.  The term “playbor” was frequently used to describe the product of this implosion.  Panelists generally seemed to assume that playbor was a relatively new and increasingly prevalent phenomenon.  However, one dissenter, an artist named Stephanie Rothenberg, argued that play and productivity have coincided from the earliest days of capitalism.  She explained that hobbies (e.g., collecting, handicraft, parlor room singsong, gardening, and animal raising) are voluntary forms of play that produce objects with no intent to exchange them on the market.  These activities often have significant social aspects and some hobbies, like music or quilting, are even done collaboratively.  Given the resemblance to hobbies, Rothenberg urges that we view playbor as the latest instantiation of a historical trend, rather than newly emerging paradigm.  In fact she claims that online environments like Second Life mimic the world so hyperbolically that they offer an unprecedented opportunity for us to turn a critical eye on ourselves.  In our distanced view of these “simulacrums,” we find our own distanced reflections.

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