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“Social media has exacerbated and monetized fake news but the source of the problem is advertising-subsidized journalism,” David wrote last year after numerous news outlets were found to have been unwittingly reporting the disinformation of Jenna Abrams, a Russian troll account, as fact. “Breitbart and InfoWars republished Abrams’ tweets, but so did The Washington Post and The Times of India. The only thing these news organizations have in common is their advertiser-centered business model.” David concludes that short of “confront[ing] the working conditions of reporters” who are strapped for time and publishable content, the situation isn’t likely to improve. As this instance of fake news proliferation shows, journalism’s reliance on this business model represents a bug for a better informed society, one that not coincidentally represents a feature from the perspective of the advertisers it serves.

Conceiving of less destructive business models can be a way into critical analysis of platforms. An aspect of that analysis is to situate the platform within the environment that produced it. For this post, I want to explore how industry analysts’ observations fit into criticism of socio-technical systems. The act of assessing platforms primarily in terms of market viability or future prospects, as analysts do, is nauseating to me. It’s one thing to parse out the intimations of a CEO’s utopian statements, but it’s another to take into account the persuasive commentary of experienced, self-assured analysts. If analysts represent the perspective of a clairvoyant capitalist, inhabiting their point of view even momentarily feels like ceding too much ground or “mindshare” to Silicon Valley and its quantitative, technocratic ideology. Indeed, an expedient way to mollify criticism would be to turn it into a form of consultancy.

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I dream of a Digital India where access to information knows no barriers – Narendra Modi, Prime Minister of India

The value of a man was reduced to his immediate identity and nearest possibility. To a vote. To a number. To a thing. Never was a man treated as a mind. As a glorious thing made up of stardust. – From the suicide note of Rohith Vemula 1989 – 2016.

A speculative dystopia in which a person’s name, biometrics or social media profile determine their lot is not so speculative after all. China’s social credit scoring system assesses creditworthiness on the basis of social graphs. Cash disbursements to Syrian refugees are made through the verification of iris scans to eliminate identity fraud. A recent data audit of the World Food Program has revealed significant lapses in how personal data is being managed; this becomes concerning in Myanmar (one of the places where the WFP works) where religious identity is at the heart of the ongoing genocide.

In this essay I write about how two technology applications in India – ‘fintech’ and Aadhaar – are being implemented to verify and ‘fix’ identity against the backdrop of contestations of identity, and religious fascism and caste-based violence in the country. I don’t intend to compare the two technologies directly; however, they exist within closely connected technical infrastructure ecosystems. I’m interested in how both socio-technical systems operate with respect to identity.

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The Intercept’s Zaid Jilani asked a really good question earlier today: Why Don’t the 20 Cities on Amazon’s HQ2 Shortlist Collectively Bargain Instead of Collectively Beg? Amazon is looking for a place to put its second headquarters and cities have fallen over each other to provide some startlingly desperate concessions to lure the tech giant. Some of the concessions, like Chicago’s offer to essentially engage in wage theft by taking all the income tax collected from employees and hand it back to Amazon, make it unclear what these cities actually gain by hosting the company. The reason that city mayors will never collectively bargain on behalf of their citizens is two fold: 1) America lacks an inter-city governance mechanism that prevents cities from being blackballed by corporate capital and 2) most big city mayors are corrupt as hell and don’t care about you.

In 1987 urban sociologists John Logan and Harvey Molotch put forward the “Growth Machine” theory to explain why cities do not collectively bargain and instead compete with one-another in a race-to-the-bottom to see which city can concede the most taxes for the least gain. The theory is rather straightforward: cities may have one or two inherent competitive advantages that no other city has, but beyond that you can only offer tax breaks. Maybe you’ve got a deep water port that big container ships can use, or you’re situated at the only pass in a mountain range. Other than that, location is completely fungible. All that’s left is tax policy and land grants. more...

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...

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...

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.

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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 coverage. One 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.

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