Apple users usually expect for their devices to perform basic system management and maintenance, monitoring background processes so that a rogue task doesn’t drag down the currently active app, for example. But when Apple confirmed users’ suspicions that a recent update was aggressively slowing older devices, the story quickly gained national attention, culminating in the company cutting the price of battery replacement service and apologizing for the misunderstanding in an open letter to customers. Though Apple never goes as far as to admit wrongdoing in the letter, their direct appeals to customers’ “trust” and “faith” serve as an implicit acknowledgement that the company disregarded a boundary somewhere.

The new power management system has received justifiable attention and it isn’t the only update the company surreptitiously added recently. In a separate update, wireless and Bluetooth controls that previously functioned like manual on/off switches now only disable connectivity temporarily, until the system automatically reactivates them the following day. Similar to the new power management feature, the connectivity controls weren’t publicized and users weren’t notified of the altered functionality until a subsequent release.

Given how social media and messaging services have, as Jenny Davis says, “extended beyond apps and platforms, taking on the status of infrastructures and institutions,” Apple’s moves to smooth device performance and subtly automate connectivity make some sense. “They have become central to society’s basic functions, such as employment, public safety, and government services,” Data & Society scholars argued in response to Carpenter v. United States. On a basic level a phone’s remaining battery life can, as Jenny Davis wrote of her second night living in Australia, be the difference between calling an Uber or cab home and staying lost and stranded at night in an unfamiliar city on the other side of the world. “I could mess up, (which I did) and have layers of contingency preventing my mishap from becoming a catastrophe.” more...

In last week’s much-anticipated conversation between Barack Obama and Prince Harry, the pair turned to the topic of social media. Here’s what Obama said:

“Social media is a really powerful tool for people of common interests to convene and   get to know each other and connect. But then it’s important for them to get offline,  meet in a pub, meet at a place of worship, meet in a neighbourhood and get to know   each other.”

The former president’s statements about social media are agreeable and measured. They don’t evoke moral panic, but they do offer a clear warning about the rise of new technologies and potential fall of social relations.

These sentiments feel comfortable and familiar. Indeed, the sober cautioning that digital media ought not replace face-to-face interaction has emerged as a widespread truism, and for valid reasons. Shared corporality holds distinct qualities that make it valuable and indispensable for human social connection. With the ubiquity of digital devices and mediated social platforms, it is wise to think about how these new forms of community and communication affect social relations, including their impact on local venues where people have traditionally gathered. It is also reasonable to believe that social media pose a degree of threat to community social life, one that individuals in society should actively ward off.

However, just because something is reasonable to believe doesn’t mean it’s true. The relationship between social media and social relations is not a foregone conclusion but an empirical question: does social media make people less social? Luckily, scholars have spent a good deal of time collecting cross-disciplinary evidence from which to draw conclusions. Let’s look at the research: more...

Screenshot from EA’s The Sims 4

Reflecting on their experience playing with Cats & Dogs, the new Sims 4 expansion pack, Nicole Carpenter describes the anxieties arising from new pets of the digital and physical variety. When their new pet cat catches ‘lava nose’ in the game, it recalled memories of waiting at the vet after Carpenter’s own kitten (on which their Sim cat is based) swallowed a long piece of yarn. And not just memories, but new, visceral worries for their digital cat’s wellbeing. “That anxiety stems from wanting control,” Carpenter says, “something that you rarely have in real life and that the Sims allows you in small doses before taking it away for dramatic effect.”

The anxieties our pets inspire in us — “You’re in charge of a life now, and that’s scary” — seems primarily an effect of vicariousness. It’s one thing to console a friend or newborn or a stranger through a crisis, where each demands unique empathetic approaches. Strategies for consoling a pet are similarly individuated, but more ambiguous. Our furry friends’ exceedingly wide yet minute subtleties in conveying their discomfort, combined with the relatively more limited forms of medical and emotional care we have to console them, heightens our vicarious pain, compelling us to exhaust every possible fix until something sticks. “Can she die? Am I a bad cat mom?,” Carpenter recalls worrying over their sick digital cat. Learning that no, as far as the Sims goes, your pets can’t really die or even run away (though they can get bored from owner negligence) did less to relieve those worries than simply carrying on in spite of them.

Last month a group of us got together to put on an unconference, a DIY gathering made up of short, semi-improvised workshops proposed the day of. The tangible excitement of being all crammed together, friends, loose ties and strangers, around the schedule board provoked a mix of spontaneity and natural anxieties for many of us. The workshops ranged from communal cooking to disarming active shooters to handling leftist infighting in a small city where many activists are one degree separated.  My choice to do a workshop on anxiety in relation to political action was in retrospect a pretty safe bet. I want to use this post to recount the workshop, by summarizing a specific text that helped inform it, as well as the personal experience of doing the workshop itself. In a year where just keeping up with the deluge of bad news and formulating an appropriate response became its own preoccupation, many of us are in the process of forming new media consumption habits. Even if those new modes of action are just spreading information while expressing how fucked up everything is, a little guidance can be helpful. more...

Warning: Mr. Robot spoilers abound (but, come on, what are you doing still not caught up with this show?). 

In my first post for Cyborgology last year, I suggested that perhaps Elliot Alderson, the paranoid and delusional protagonist of USA Network’s Mr. Robot, was the epitome of a Deleuzian Body Without Organs—an extreme state wherein rhythms and intensities not available in the anatomical body provide access to a plane of immanence (though I also incorrectly suggested that Elliot is schizophrenic). I used his own self-tracking technique—a journal—and how this journal led to advantage being taken of him. If you’ve read my other posts here, you won’t be surprised to hear that I then used all of that as a critique of the quantified self. What can I say? When all you read is QS critique, everything you read is QS critique. After making my way through season 3, however, I’d like to revisit Elliot and what other sorts of theoretical signposts I might use to understand his character. more...

Let me begin with a prescriptive statement: major social media companies ought to consult with trained social researchers to design interfaces, implement policies, and understand the implications of their products. I embark unhesitatingly into prescription because major social media companies have extended beyond apps and platforms, taking on the status of infrastructures and institutions. Pervasive in personal and public life, social media are not just things people use, places they go to, or activities they do. Social media shape the flows of social life, structure civic engagement, and integrate with affect, identity and selfhood.

Public understanding of social media as infrastructural likely underpins mass concern about what social media are doing to society, and what individuals in society are doing with social media. Out of this concern has emerged a vibrant field of commentary on the relationship between social media use and psychological well-being. Spanning academic literature, op-ed pages and dinner table conversation the question has seemingly remained on the collective mind: does social media make people feel bad? Last week, Facebook addressed the issue directly. more...

Jack Nicholson’s President James Dale

I have this childhood memory of one of those rigged games at a county fair where the prize was a stuffed alien. I wanted it really bad. It looked just like the Halloween costume I’d made with my mom a few years back. We covered a balloon with Papier-mâché and when it dried we popped the balloon, cut out almond-shaped eyes, and spray painted the whole thing silver. This stuffed alien looked just like my costume but it was electric green and had a beautiful black cape with silver embroidery. I won it (don’t remember the game) and kept it for a long time. I might still have it somewhere.

Being the 90s kid I am, I was excited to see a New York Times story about a 2004 incident off the coast of San Diego where two Navy airmen followed a U.F.O. as it, “appeared suddenly at 80,000 feet, and then hurtled toward the sea, eventually stopping at 20,000 feet and hovering. Then they either dropped out of radar range or shot straight back up.” I was hoping this story might circulate for a while, especially given that a $22 million Defense Department program meant to study U.F.Os was recently discovered in the Pentagon’s black money budget. There’s even video of the thing! Sadly, it barely scratched the surface of most newsfeed algorithms. more...

Photo: independent.co.uk , 2017

We should not be at all surprised to find ourselves online, but we are disturbed to find ourselves where we did not post, especially elements of ourselves we did not share intentionally. These departures from our expectations reveal something critical to the appeal of social media: it seems to provide a kind of identity control previously available only to autobiographers. We feel betrayed, as the writer would, if something is published which we had wanted struck from the record. The genius of social media is meeting this need for editorial control, but the danger is that these services do not profit from the user’s sense of coherent identity, which they appear to produce. The publisher is not interested primarily in the health of the memoirist, but in obtaining a story that will sell.

The intersection of autobiography and social media, especially emphasized by the structure of the Facebook Timeline, should raise questions about how identity is disclosed both before and after the advent of Facebook. The data self Facebook creates, which Nathan Jurgenson wrote about five years ago, is a dramatic departure from the way many of us likely conceive of ourselves. He suggests that the modern subject is constituted largely by data even as the subject creates that data; the self we reference and reveal to others is built on things that can be found out without our consent or effort. A more recent article in New York Times Magazine highlights the power of the immense data available on each of us with a profile. more...

Or, When Batting Your Eyelashes Doesn’t Work

I was recently asked to run a “Sex School” seminar on dirty talk at a sex club in Toronto. This invitation came by way of Twitter, in large part because of the profile I maintain in part to advertise my phone sex services. Toronto is half a day’s drive from where I live, so I drove up on the morning of the event. For this reason, I primped at home beforehand, which included full makeup appropriate for the role I was playing as sexpert at a club (read: heavy eyeliner and fake eyelashes – sexy for the club, a bit over the top for daylight).

What I didn’t anticipate was the way that my appearance (in conjunction with my role as a paid speaker in a sex club) was going to read to the Border Patrol. Indeed, while they didn’t say it explicitly, they flagged me as a sex worker, and detained my husband and I under that suspicion.

The line of questioning went something like this: Where are you speaking? What do you do to get such speaking gigs? Is there money involved? How much? Did you bring a contract? How will they pay you? I told the Canadian Border Patrol agent that this was all negotiated on Twitter, and she asked for my phone, making sure the social media apps were accessible. We were told to return to our seats, where we watched her comb through my phone from a distance.

I was surprised to receive this level of scrutiny, but perhaps I shouldn’t have been. Just a few months earlier, I was at an industry event in Miami where several sex cam models on the Canadian side of the boarder were denied entry into the United States after they had their social media profiles examined, which outed them as cam models. They had to forfeit their tickets and hotel accommodations, not to mention presence at an event that was meant to help bolster their careers. So, I suppose it shouldn’t have been too much of a shock that this sort of scrutiny would also flow in the other direction.

more...

The Daily Beast ran a story last week with this lede: “Roseanne Barr and Michael McFaul argued with her on Twitter. BuzzFeed and The New York Times cited her tweets. But Jenna Abrams was the fictional creation of a Russian troll farm.” Abrams, the story goes, was a concoction of The Internet Research Agency, the Russian government’s troll farm that was first profiled in New York Times Magazine by Adrian Chen in June 2015. During its three-year life span the Abrams account was able to amass close to 70,000 followers on Twitter and was quoted in nearly every major news outlet in America and Europe including The New York Times, The BBC, and France 24.

The Abrams Twitter account was a well of viral content that over-worked listicle writers couldn’t help but return to. Once the account had amassed a following the content shifted away from innocuous virality to offensive trolling: saying the civil war wasn’t about slavery, mocking Black Lives Matter activists, and jumping on hashtags that were critical of Clinton. “When Abrams joined in with an anti-Clinton hashtag,” The Daily Beast reports, “The Washington Post included her tweet in its own coverageOne outlet used an image of a terrorist attack sourced from Abrams’ Twitter feed.” more...

Content Warning: Descriptions of anti-trans violence and transmisogyny

In the 1990 documentary Paris is Burning, ball scene queen Pepper Labeija opines that realness is “to be able to blend…[to] not give away that you’re gay, that’s what’s real…to look as much as possible like your straight counterpart.” In this, realness is an imaginative take, in the safe space of the ball, on passing, either in terms of one’s gender or sexuality. Contestants can masquerade, lampoon, subvert, enact, or actualize those identities denied to them in the outside world. What Paris is Burning also illuminates, however, are the violent repercussions when one’s performative identity is read against their intention, when they don’t pass. The most heinous example in the documentary being the murder of trans performer Venus Xtravaganza before the film was completed. In this, passing is quite literally embodied survival praxis.

more...