‘They’, we are told, are prime movers we can observe to spot future trends; like rejecting Facebook. ‘They’ have too much agency because they are doing something problematic or exotic: different to ‘us’. For example, sexting or hacking. Or ‘they’ have too little agency because they are addicted, being brainwashed or radicalised by the Internet. ‘They’ are teenagers. We are not similarly fixated by other social groups in this way. What lies behind our obsession with teenagers online? more...


This week BBC News asked “can wearable tech make us more productive?”  The news package covered a research project which has the broader purpose of investigating impact of wearable connected tech on every aspect of our lives. The umbrella term that (albeit loosely) confederates connected technology is the ‘Internet of Things’. Its advocates believe the Internet of Things is one of the most compelling ideas of the twenty first century.  The original definition of the Internet of Things referred to inanimate objects that had an electronic product code so they could be inventoried. Now, thanks to IPv6 (which provides 3.4×1038 addresses on the Internet), as utility (or the market) demands it, all our everyday objects such as TVs, microwave ovens and cars can be allocated an address on the Internet and offer the potential to transmit and receive digital data. However, an IP address is not a prerequisite of the Internet of Things. The term can also refer to devices that have the potential to produce digital data for the Internet. This includes technologies of the ‘quantified self’, such as the GPS enabled sports watch I use for example. more...

Source: Above the Law
Source: Above the Law

Last week, a survey of 1,300 incoming freshman at Harvard University found that 42 percent of respondents had cheated on a homework assignment or problem set before starting at Harvard. This study lead to countless editorial pieces with provocative titles such as “Welcome to Harvard, Cheaters of 2017” and “More Incoming Harvard Students Have Cheated On Their Homework Than Had Sex.” However, what the study and related articles did not discuss was how “cheating” was defined both for those conducting the survey and those responding; how technology has complicated the definition of “cheating;” and if academic institutions as well as the larger social structure needs to rethink academic ethics in today’s changing and advancing digital society.


Last week, NPR ran a series on American public libraries.  The series immediately filled me with a sentimental wave of nostalgia.  One of my earliest memories is packing up my teddy bear and a sack lunch and driving to the Lincoln Township Public Library for their annual Teddy Bear Picnic.  I also remember taking a writing workshop at the library in second or third grade, which lead to my first publication, “Friends of the Sea.”  As an undergraduate, I spent countless hours at the Harold Washington Library in Chicago studying or perusing the library’s extensive collection of foreign films.  And a staff member at the Boston Public Library in Copley Square helped me navigate the IRS website when income tax forms first transitioned from a paper to online format.

The NPR series was more than just interesting.  It led me to start to think about the ways the public library has been important in my life.  In addition, I started to consider what libraries teach all of us about functioning in society.  Are public libraries a hidden social institution?


Source: Huffington Post and the Nu Project
Source: Huffington Post and the Nu Project

In the past weeks, I’ve focused on the normative beauty expectations that govern women’s bodies and bodily habits. I was excited to see a recent article at the Huffington Post on one Minneapolis photographer’s attempt to challenge those norms. Matthew Blum, assisted by his wife/partner, has begun the Nu Project (warning: website NSFW), a multipart photography project in North and South America, in which he attempts to document real women’s nude bodies. All volunteers, the “models” represent a spectrum of bodies—different ages, shapes, weights, heights, skin colors, breast sizes and so on. Although Blum admits that he hasn’t fully achieved the diversity he envisions—relying on volunteers means he can’t seek out the “type” of women missing from the project—the photos do present a variety of bodies. As he explains the project, “The things that I had seen either used models with typical model bodies or average people who were made to look extremely unimpressive. I figured there was a way to treat women (of any size/shape) like models and photograph them beautifully, respectfully without a lot of sexual under or overtones” (quoted from HuffPost). Projects like this may encourage more women to appreciate their bodies, and because Blum refrains from sexualizing the women, the presentation resists objectification. Blum reports that many of the volunteers say participation has helped them see themselves as beautiful.

But do projects like this produce social change? That is, do they actually challenge our deeply held beliefs about beauty? And what happens when we consider representations of stigmatized male bodies? more...

Google is a behemoth of an organization. Most everyone is familiar with its search engine (to the point where “Google” is a now a verb), and of the top 25 most-visited web sites in the world 6 are Google-branded, including YouTube. The company makes much of its money by selling targeted advertisements through its AdWords service, and has been wildly successful doing so. But Google has been busy with some interesting projects that fall outside its traditional role as search engine. One in particular should be of interest to sociologists: Google Fiber, a fiber-optic based Internet service very different from current offerings.

By some measures, the United States is an incredibly wired nation. One way to discern this is the number of devices connected to the internet. Since each device connected to the internet gets a unique address, called an IP (internet protocol) address, the number of IP addresses assigned within an area, say the United States, is a measure of how many devices are connected to the internet. The tech savvy among you will note this measure is far from perfect since multiple devices can share an IP address (e.g., two computers sharing the same wireless router), and you would be right. Nevertheless, the United States accounts for 146 million of 666 million total IP addresses worldwide – nearly 22%.


Anita Sarkeesian. Source:

AUTHOR’S WARNING: This post, and especially the links leading from it, contains images and language that some readers may find offensive or unsettling.

Anita Sarkeesian is clever, eloquent, and seemingly fearless, but the recent fame she has achieved is not entirely pleasant. With a B.A. in communications from California State University, Northridge and a Master’s degree in social and political thought from York University, Sarkeesian is thoroughly knowledgeable and aptly qualified for her role as media critic and feminist activist. She uses her blog, Feminist Frequency, as one vehicle to further her research interests of “race, gender, sexuality, class and ability in popular culture.” Yet if you visited her (vandalized, and since fixed) Wikipedia page on June 5th or 6th, you would see her described not as a “feminist media critic,” but “an entitled nigger” (Sarkeesian is Armenian) and “hooker.” Comments on her YouTube channel and blog label her a “feminazi,” among other vitriolic insults.

It all began when Sarkeesian posted a video to Kickstarter, a site that crowdsources funding for creative projects. The project, “Tropes vs. Women in Video Games,” which is not yet completed, will “explore, analyze and deconstruct some of the most common tropes and stereotypes of female characters in games.” She asked for $6000 to fund the project; she received $158,922, threats of death and rape, and international media attention.


For years, we have been deluged with stories about the dangers of online social media.  But in the last several months, a new kind of story has suddenly swept the mainstream media and the blogosphere alike.  This new type of story highlights burgeoning discontent amongst the user-base of social media sites and, at least implicitly, questions whether mass exhibitionism on social media is just a faddish blip on the cultural radar.

For example, recent articles discuss how high school students have grown cautious and are adopting pseudonyms to avoid having their profiles examined by college admissions committees.  More broadly, social media is being problematized for its infinite capacity to absorb attention, which makes it, at minimum, a potential distraction, and, at worse, an object of obsession.  Most prominent, however, is the issue of privacy.  We know that Facebook continues to expose more and more details about us, while they have made it increasingly complex to adjust our privacy settings.

What are we to make of the media’s newest infatuation: Does 2010 really mark a major turning point in the history of the Internet?  While an answer to this question would be speculative at best, a more manageable, and decidedly more empirical, question lies at its core: Is there a real mass movement afoot to reduce or terminate exhibitionism on social media, or is the media imposing a sort of baseless, top-down narrative on the millions of people who have integrated social media into their everyday lives?

This topic was broached just last week by fellow Sociology Lens blogger, Nathan Jurgenson, who wrote “Facebook users are not leaving the service in large numbers, and other technologies of narcissism -such as Formspring- continue to march along.” Jurgenson is no doubt correct in arguing that these sites continue to grow rather than to diminish in size.  However,we still lack solid evidence demonstrating whether or not the way in which people are using social media, and their attitudes toward it, are changing.  Do people log in less?  Do they refrain from posting certain kinds of content?  Do they post false information?  Would they prefer to use a site that had a different privacy policy? more...

The new norms of exhibitionism and copious self-documentation have been regular talking points on Sociology Lens over the past year.  Consider Nathan Jurgenson’s posts, our digital culture of narcissism and facebook, youtube, twitter: mass exhibitionism online, as well as my own recent post, The Queer Politics of Chatroulette.

It now seems truer than ever for many social media users (particularly, teenagers and young adults) that “If you’re not on MySpace [and/or other social media sites], you don’t exist.” Moreover, the pervasiveness of documentation throughout virtually every aspect of our daily lives has led us to start living for the documents, rather than the documents simply reflecting some aspect of our lives.  Today, we must always behave as if our actions will be preserved forever and for all to see (because, most likely, they will).  In the world of social media, there is no longer a “back stage” as Goffman once observed.  As far as we know, there is always an audience watching our every move with rapt attention, ready to applaud or jeer at any second.

I argue that we should view this “will to document” (as Jurgenson has described it) as a new kind of habitus.  Habitus (according to Bourdieu) means simply “dispositions [that are] acquired through experience.”  It explains behavior that is neither hard-wired into our biology, nor simply a manifestation of conscious and rational decision-making.  Success in this hyper-surveilled, hyper-documented world is wholly dependent on acquiring a set of practices that produce both a highly-visible and favorable image of oneself. more...

As media became truly massive in the middle of the 20th century, many theorists discussed the degree to which individuals are powerless -e.g., McLuhan’s famous “the medium is the message.” In the last decades, the pendulum of dystopian versus utopian thinking about technology has swung far into the other direction. Now, we hear much about the power of the individual, how “information wants to be free” and, opposed to powerful media structures, how the world has become “flat.” The story is that the top-down Internet was “1.0” and now we have a user-generated “Web 2.0”. The numbering suggests the linear march of increasing democratization and decreasing corporate control.

The pendulum has swung too far.

I have tried to argue elsewhere (here and here and here) that Web 1.0 and 2.0 both exist today, sometimes in conflict, other times facilitating each other. On this blog, I have noted that sometimes “information wants to be expensive” and how the iPad marks a return to the top-down as opposed to the bottom up. Zeynep Tufekci and I have a paper under (single blind) review that discusses the iPad as the return of old media and consumer society by way of Apple’s Disney-like closed system.

Steven Johnson recently wrote a powerful op-ed in the New York Times titled “Rethinking the Gospel of the Web” that makes a similar argument. He portrays Apple’s closed system as incredibly innovative, stating that “sometimes, if you get the conditions right, a walled garden can turn into a rain forest.”

Opposed to the current orgy of writing about the powerful agent/consumer, Free, democratization, revolutionary potential, flat worlds and so on, let’s remember how structures and top-down corporate control remain important:

  • access is still unequal
  • how people use the web is unequal, something I’ve discussed as the post-structural digital divide
  • the “revolutions” of Wikipedia or open source are basically knowledge or software being produced by a few white men to now being produced by a few more white men (revolutionary this is not)

This world is not flat, and if the success of Apple is any indication, it is not getting any flatter. ~nathan