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Contemporary political campaigns are highly data-driven. Large datasets let campaign staffers learn about, access, and ultimately persuade potential voters through hyper-local messaging or micro-targeting. The digitization of society means that people leave traces of themselves in the course of everyday life—how they consume, who they love, when their next menstrual cycle is likely to begin and most relevant here, how they have engaged politically. These traces and advanced analysis of them, have been instrumental in political campaign strategies, guiding staffers in numbers-based decisions about how to best reach and  acquire, voters. Many partially attribute Obama’s 2008 and 2012 successful Whitehouse bids to his team’s skillful use of voter data and micro-targeting, and an uproar ensued with Bernie Sanders temporarily lost access to a DNC voter database.

In contemporary politics, big data is a big deal.  So of course, Donald Trump is not down with big data. The Associated Press is circulating a story about the discrepancy between Trump and Clinton with regard to data usage. Clinton’s campaign has embraced voter-data as a central tool of success, while in contrast, Trump has dismissed big data as “overrated” and expressed his intention to use big data in a “limited” capacity (although in the story linked above, a Trump advisor assures that the campaign will be “state of the art,” presumably including some degree of data analytics). more...

Redlining refers to the racist policy and/or practice of denying services to people of color. The term was coined in the 1960s by sociologist John McKnight and referred to literal red lines overlaid on city maps that designated “secure” versus “insecure” investment regions, distributed largely along racial faults such that banks became disproportionately unwilling to invest in minority communities. In turn, realtors showed different, more desirable properties to White clients than those they showed to clients of color, thereby reinforcing segregation and doing so in a way that perpetuated White advantage. Redlining was outlawed in the 1970s but its direct effects were intergenerational and versions of redlining continue to persist.

Versions of it like this: more...

Currently, the hashtag #WhyYouNeedTherapyInOneWord is trending on Twitter. From forums where people congregate to share strategies for combatting mental illness to essays that give a glimpse into the experience of those who have mental illness, I believe there is a strong capacity for internet communication to reduce stigma and help those in need. There is also a capacity to increase stigma, or trivialize these experiences. And sometimes a single online event can do both.

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One of the most prominent theorists of the late 20th century, Michel Foucault, spent a career asking his history students to let go of the search for the beginning of an idea. “Origins” become hopelessly confused and muddled with time; they gain accretions that ultimately distort any pure search for the past on the terms of the past. Instead, his alternative was to focus on how these accretions distorted the continuity behind any idea. This method was called “genealogy,” by Nietzsche, and Foucault’s essay expanded on its use. Dawn Shepherd captured the significance of this lesson in a beautiful, single sentence: “Before we had ‘netflix and chill ;)’ we just had ‘netflix and chill.’”

The temptation with something as recent as the web is to emphasize the web’s radical newness. Genealogy asks that we resist this demand and instead carefully think about the web’s continuity with structures far older than the web itself. While genealogy is not about the origins of “chill,” genealogy emphasizes the continuity of “chill.” Genealogy must build from an idea of what “chilling” entailed to say something about what “chill” means now.

Conversations about these continuities animated many of the conversations at Theorizing the Web 2016. Both the keynote panels and regular sessions asked audiences to imagine the web as part of society, rather than outside of it. In the words of its founders, the original premise of the conference was “to understand the Web as part of this one reality, rather than as a virtual addition to the natural.”
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Budweiser recently announced that it would rename its beer “America” for the duration of the US election season. The rebranding was described as a testament to the “shared values” of Budweiser and America, and their marketing firm Fast Co stated: “We thought nothing was more iconic than Budweiser and nothing was more iconic than America.” Who can disagree with that? No one, because it doesn’t make sense. But that’s beside the point.

Negative responses to the re-branding have generally taken two forms. First, folks on social media are gleefully pointing out that Budweiser is owned by a Belgian corporation. While there is some obvious cognitive dissonance happening when a Belgian corporation brands itself as America’s beer, they’re certainly not unique among products manufactured overseas that use American patriotism as a marketing tool. At least Bud is brewed in the US. But a second response to the announcement is the evergreen accusation that Bud both tastes like nothing and tastes like piss.

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Some may label this moment a crisis of democracy, a moment in which the voice of The People lay inert; a moment in which the promise of citizen driven governance, shining so brightly in the glow of digitally connected screens, reveals itself as a farce.

I am talking, of course, about Sir David Attenborough, or more to the point, I am talking about the $300 million British research vessel not called Boaty McBoatface.

The British National Environmental Research Council invited citizens to select the name for their new polar research vessel. It was an opportunity to bring science to the public and involve the public in scientific discovery. Anyone was allowed to submit a name, and everyone voted on their favorites. The name with the most votes was to moniker the craft. Radio personality James Hand proposed the name Boaty McBoatface. Hand’s suggestion was well received, and the citizenry irrefutably selected Boaty for the vessel’s name. Case closed, right? No, the vessel’s name is David… which sound nothing like Boaty and includes zero McFaces.       more...

Years ago, when I was a sales associate (fancy word for telemarketer, please don’t hate me), my company sent us to a conference designed to improve sales and increase our quality of life. They put us up at a very fancy hotel—probably the fanciest I have ever stayed at—and promised that the trip would not only increase our success rate and commission, but also make us happier. For three days we sat through seminars and presentations that started at 7 am and ended at 6 pm. Corporate big wigs, motivational speakers, and customers all attested to the important work our sales associates did, how we were changing lives with our product, and how a positive mental attitude could help us change even more lives while making us rich. There was also a gala where we got gussied up. They gave us a few free drinks. Most people were pretty hammered.

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Outrage over the Bob Marley Snapchat filter was swift following its brief appearance on the mobile application’s platform on April 20 (The 420 pot smoking holiday). The idea of mimicking Bob Marley in appreciation of a day dedicated to consuming marijuana by smoking it or consuming it in the form of a gummy bear or brownie, enabled users to don the hat, dreads, and…blackface!? News outlets that day covered the issue pretty quickly. CNN.money and The Verge noted the negative reactions voiced on social media in regard to the filter. Tech publisher Wired released a brief article condemning it, calling it racially tone-deaf.

The racial implications of the Bob Marley filter are multifaceted, yet I would like to focus on the larger cultural logic occurring both above and behind the scenes at an organization like Snapchat. The creation of a filter that tapped into blackface iconography demonstrates the complexity of our relationship to various forms of technology – as well as how we choose to represent ourselves through those technologies. French sociologist Jacques Ellul wrote in The Technological Society of ‘technique’ as an encompassing train of thought or practice based on rationality that achieves its desired end. Ellul spoke of technique in relation to advances in technology and human affairs in the aftermath of World War II, yet his emphasis was not on the technology itself, but rather the social processes that informed the technology. This means that in relation to a mobile application like Snapchat we bring our social baggage with us when we use it, and so do developers when they decide to design a new filter. Jessie Daniels addresses racial technique in her current projects regarding colorblind racism and the internet – in which the default for tech insiders is a desire to not see race. This theoretically rich work pulls us out of the notion that technology is neutral within a society that has embedded racial meanings flowing through various actors and institutions, and where those who develop the technology we use on a daily basis are unprepared to acknowledge the racial disparities which persist, and the racial prejudice that can—and does—permeate their designs. more...

While those of us in the states were mired in election drama, across the Atlantic Brits came together to celebrate a sacred and time-honored holiday: #EdBallsDay. more...

Is that? Oh my god. The Statue of Liberty, I said in my head, the words hanging in the whirring jet cabin on its descent to LaGuardia. The figure was so small, its features imperceptible and shrouded in shadow – a dark monolith amidst the gently churning Atlantic. The sudden apprehension of our altitude came with a pang of vertigo.

The plane yawed and a second shape swam into my oval window. Is that…  the Statue of Liberty? The original figure and its twin were, in fact, a pair of buoys in the bay. I leaned back in my seat and snickered to myself.

It goes without saying that in this instance my sense of scale, perspective and distance, let alone rudimentary geography, were fundamentally (if comically) off.

Finding one’s way in an unfamiliar city for the first time always involves an initial phase of bewilderment: the more familiar one is with their home terrain, the more alien the new place appears. Indeed, across my handful of excursions in and around Queens while attending #TtW16, this distortion pervaded my perception of space. more...