Social theory should both grow out of, and be applicable to, empirical phenomena. As such, an important part of theorizing is to understand the substantive realities about that which we theorize. When theorizing about new technologies, this means keeping up with a highly complex and quickly changing empirical landscape. This post is a roundup of some recent empirical findings about social media trends, with a focus on Facebook—the current social media “hub.”
Originally posted on PopMatters.
On Twitter, PJ Rey resurrected this August 2010 op-ed by William Gibson that has new currency given the hullaballoo about Google’s privacy-policy changes. Gibson argues that Google is an unanticipated form of artificial intelligence, “a sort of coral reef of human minds and their products.” But this description sounds less like artificial intelligence and more like Marx’s notion of the general intellect. Anticipating the intensification of technology, Marx claimed that machines would eventually subsume “the process of social life” and integrate it as a form of productivity.
The development of fixed capital indicates to what degree general social knowledge has become a direct force of production, and to what degree, hence, the conditions of the process of social life itself have come under the control of the general intellect and been transformed in accordance with it. To what degree the powers of social production have been produced, not only in the form of knowledge, but also as immediate organs of social practice, of the real life process.
This is pretty obscure even by Marx’s standards, but autonomist Marxists (Negri, Lazzaurato, Virno) have extrapolated from this a definition of general intellect that embraces, as Virno puts it, “formal and informal knowledge, imagination, ethical tendencies, mentalities and ‘language games’.” Because of the membranous nature of the general intellect, when harnessed and integrated with capital, it can recuperate all social behavior as “immaterial” production — enriching the valence of signs, producing affects, etc. — it means that “even the greater ‘power to enjoy’ is always on the verge of being turned into labouring task.” That is, our consumption, especially of information, is a mode of production. The general intellect is the sum of all that information circulation. more...
“I must rule with eye and claw — as the hawk among lesser birds.”
-Duke Leo Atreides in Book 1: Dune
Over a week ago, Twitter announced a new censorship policy, stating that it would comply with any “valid and applicable legal request” to take down tweets. The announcement came just as we were still digesting Google’s unified privacy policy and were still debating the (now confirmed) rumors that Facebook was releasing an IPO. Twitter has since been applauded, denounced, and dissected by a variety of scholars, media critics, and business leaders. In this post I will give a brief summary of the controversy, briefly weigh in with a commentary of my own, and conclude with a discussion of what all this means for theorizing online social activity.
Morality, or our internalized barometer of right and wrong, is heavily integrated into almost all areas of public and private life. It has been and continues to be at the center of social and philosophical theorizing, heated political debates, religious movements, artwork, fictional writing, and interpersonal relationships. Here, I want to talk about the ongoing moral dilemma of the cyborg.
Morality is complex. Moral tenets are numerous, overlapping, and often contradictory. Morality not only varies between social groups, but is multiplicious within social groups, and even within a single individual. Here, I discuss two pervasive and contradictory moral tenets that plague the contemporary cyborg. I argue that the tension between these moral tenets plays a significant role in the largely ambivalent and often anxious relationship between humans and the technologies that augment humanity.
Specifically, I discuss the contradictory moral tenets of potential realization and self-reliance. more...
The words and ideas we use to make sense of the Web owe as much to science fiction (particularly, the cyberpunk genre) as they do to the work of technicians or to rigorous scientific inquiry. This by no means a bad thing; the most powerful of such literary works call upon our collective imagination and use it to direct society to prepare for major transformations looming on the horizon. William Gibson’s (1984) Neuromancer was, no doubt, one such work. Neuromancer features the exploits of a “console cowboy” (i.e., a computer hacker) named Case, who travels across a dystopian world serving a mysterious employer. The work is notable for popularizing the term “cyberspace,” which Gibson coined a couple years earlier in a short story called “Burning Chrome.”
In Neuromancer, Gibson described cyberspace as a”consensual hallucination” and more specifically: “A graphic representation of data abstracted from the banks of every computer in the human system. […] Lines of light ranged in the nonspace of the mind, clusters and constellations of data.” Rather than just staring into a computer screen, hackers “jack in” directly interfacing with these visual representations of data in their minds. The images described here are reminiscent of those portrayed in movies such as Tron (1982), Hackers (1995), and, to a lesser extent, The Matrix (1999). more...
Below is Part 1 of a three part essay I will be presenting at the 2012 Southwest Texas Popular Culture Association meetings in Albuquerque, New Mexico on February 9th. I will be presenting alongside several other scholars for a series of panels titled “The Apocalypse in Popular Culture.” A (much) earlier version of this paper can be found on the Sociological Images sister blog. Part 1 discusses the first wave of zombie cinema 1920-1950s.
The Zombie in Film: From Haitian Folklore to Apocalyptic Anxieties
Rob Horning has been working on the topic of the “Data Self.” His project has a close parallel to my own work and after reading his latest post, I’d like to jump in and offer a conceptual distinction for thinking about the intersection of the online/data/Profile and the offline/Person.
The problem is that our online presence is too often seen as only the byproduct of our offline selves. Sometimes we talk about the way online profiles are passive reflections of who we are and what we do and other times we acknowledge our profiles are also partly performative adjustments to the “reality” of the person. However, in all the discussion of individuals creating this content what is often neglected is how the individual, in all of their offline experience, behavior and existence, is simultaneously being created by this very online data. We cannot describe how a person creates their Profile without always acknowledging how the Profile creates the person.
Why successful black guy is successful: The socio-cognitive side of humor
Having read Jenny Davis, David Banks and PJ Rey on internet memes, I felt compelled to share my creative grain of sand on this peculiar ‘web-based’ construct. I often wonder why memes are funny. The simplicity of memes is deceiving: e.g., a Spartan image, often featuring only the face or upper body of a person or animal, and a kitsch colored background that would make Warhol think you’re on acid. Add two rows of parallel text above and below and presto! – You have created funny. Is it really that easy? I would generally think (and hope) that humor is a complex phenomenon, that answering “why is this picture of a cat funny to me?” requires invoking some esoteric philosophical or psychological terminology. I decided to do some research.
One of my favorite memes of all times is “successful black guy”. This is successful black guy explained by know your meme: “an image macro series featuring a Black man dressed in business attire and a witty one-liner satirizing the stereotype of young African American male as street hustlers or gangsters who only care about cars, money and ho’s. The humor is mostly derived from the intentional line break in mid-sentence, with the top line impersonating a black male stereotype (EX: I Got the Best Ho’s) and the bottom line suddenly falling flat in character (EX: Out in My Tool Shed). more...
On this blog we often talk about the role of the prosumer, or actors that are both producers and consumers and that serve to muddy the longstanding distinction between production and consumption. For example, Jenny Davis and Nathan Jurgenson wrote on prosuming identity online, and how Web 2.0 technologies (especially social media) have allowed for the creation of new identities like transability and asexuality. Similarly, Nathan Jurgenson has written extensively on how social media has contributed to the “participatory, prosumer, dissent” of the Occupy Movement, playing into the much larger atmosphere of augmented dissent that has gripped the Middle East and other parts of the globe for some time now. And finally, Jenny Davis and I have written on the “Jailbreak the Patriarchy” Chrome Application, which allows users to genderswap the content they read on the internet.
Each of these examples reveals the tight association between social media and prosumption. That is, social media has greatly expanded the role of the prosumer in contemporary (augmented) society. This is because the individual voice is amplified through the digital networks of Web 2.0 technologies like Facebook, Reddit, and Twitter. Just as the Arab Spring and Occupy have changed the conversation regarding participatory democracy, prosumers are continually reworking culture through the creation of memes, identities, and new online content, blurring the distinction between the production and consumption of cultural forms. A great example of the prosumption of culture is fanfiction.
And this brings me to Star Wars. Finally.
This feature-length fanfilm titled “Star Wars Uncut” is a shot-for-shot remake of Star Wars Episode IV: A New Hope, produced entirely from 15 second film clips sent in by fans. Casey Pugh, a 26-year-old web developer from Brooklyn created the film after posting on his blog asking for submissions. These fans each prosume Star Wars as both a brand and a cultural artefact (Bruns 2007) when they rework iconic scenes with a “twist,” allowing for the expression of new cultural forms and greater participatory expression from the larger Star Wars fan community.
The film, which won the 2010 Emmy for Interactive Media, is also an example of what Nathan Jurgenson has called “curatorial media”, where old media forms (eg: print newspapers) are augmented by new crowdsourcing capabilities of social media. The film above is an example of curatorial media because centralized gatekeepers (ie: Casey Pugh himself) selected which film clips to include. He then edited the film shot for shot, splicing together disparate scenes produced by widely different fans around the globe. I myself watched the first 45 minutes of it, mostly because I was curious and also because I was a huge Star Wars nerd as a kid.
Although the film clips can be a little jarring at times (especially when jumping from live action to crudely animated MS Paint images and back in a matter of a few seconds), it does serve as a humorous reworking of an extant cultural forms. That is, many film clips reveal anachronistic revisions to the actual film.For example, the entrance of Darth Vader onto the rebel starship (arguably one of the most iconic scenes in the original film), has been replaced by an all female squad or storm troopers, Vader himself briefly appears as a female.
Throughout the film we get several more examples of this sort of literary prosumption (Olin-Scheller and Wikstrom 2010), bolstering my claims that social media and Web 2.0 have allowed for an effervescence of collective cultural production and consumption. Fanfiction has long used extant cultural forms for the creation of new cultural forms, the homoerotic revision of Spock and Kirk’s relationship on Star Trek as but one iconic example.
Although this film is not the first of its kind, it is a great example of participatory filmmaking. As new technologies continue to incorporate more and more social media capabilities (cell phones, tablets, etc), it is likely that we will see increasingly utility of the term “prosumer.”
