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TWikiGuestFirstEssay 20 - 10 Oct 2020 - Main.ConradNoronha
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< | A New Journalism
- Moving Beyond Institutionalism
- Lessons from Free Software
- Blunting the Tools of Surveillance Capitalism _ * Moving beyond the social media platforms
- Enabling secure news capture_
- Conclusion
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> | Hegemony on the Internet and How Majoritarianism Can Exacerbate It | | | | |
>
> | A Bloomberg article narrates a story of Anasuya Sengupta, an Indian activist, who wanted to create a Wikipedia page for a prominent British-Nigerian human-rights activist, Bisi Adeleye-Fayemi. Adeleye-Fayemi is well-known in activist circles for having helped in ending the Liberian Civil War. But she did not exist on Wikipedia, “which meant that as far as many people were concerned, she didn’t exist at all.” Sengupta decided to write a Wikipedia page on Adeleye-Fayemi. She cited several articles from the Nigerian press and clicked “publish.” But a few minutes later, a Wikipedia editor deleted her entry on grounds that the entry was trifling. Sengupta eventually convinced Wikipedia editors to include the entry, but only after a former chair of the Wikimedia foundation—who happened to be sitting next to her at a conference—intervened on her behalf. | | | | |
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< | A New Journalism | >
> | This isn’t a one-off incident. North Americans and Europeans make up for less than a quarter of the population on the internet, but control most of its information. For example, most content on the internet relating to Africa is written by North-American and European men. Thenmozhi Soundarajan, a prominent Dalit activist based out of New York—who is engaged in publishing Dalit history on Wikipedia—talks about having to use a white male username on Wikipedia to have more articles approved. This is the western hegemony of the internet where white men act as gatekeepers of online knowledge. As Thenmozi puts it, this hegemonic gatekeeping is an impediment “to reclaim[ing] the agency of a mass of people who have historically remained peripheral in the consciousness of the academia and the state, and to bring forth their stories of resistance, resilience, and heroism. In the words of Woodson, ‘If a race has no history, if it has no worth-while tradition, it becomes a negligible factor in the thought of the world, and it stands in danger of being exterminated.’” Thenmozhi’s organization Equality Labs is one of many online groups led by women of color from marginalized communities across the world which challenge this hegemony by sharing their knowledge and histories with the online community. But in India, they face another form of hegemony. One more violent and well organized: this is the Indian right wing. | | | | |
>
> | The Indian right wing is organized, tech savvy, and determined to maintain its hegemonic control over South-Asian society. With over 560 million users—not including the number of Indians living abroad—India is the second largest online market in the world. In the run up to India’s 2014 general election, the Bharatiya Janata Party (BJP)—then the primary opposition party—and its leader Narendra Modi saw India’s internet penetration as a propaganda opportunity. They created an army of online volunteers who used social media to change Indian’s perception of Modi from being a political pariah—responsible for a genocide in his home state of Gujarat—to being a shrewd technocrat and a messiah in the waiting. This social-media strategy helped the BJP win with a landslide. What began as an election strategy has grown “into a sophisticated machine that includes a huge ‘troll army’ of paid and voluntary supporters who help spread the party’s message on platforms like Facebook, WhatsApp, and Twitter, instantly reaching millions of people.” This troll army has normalized bigotry and hate towards minorities and Dalits. It has weaponized social media websites to spread disinformation and hate. | | | | |
<
< | It is time to free journalism. I refer not to journalism the institution, that venerable fourth estate whose wreckage lies all around us. Rather I speak of journalism as an endeavor, an iterative process of collective knowledge gathering, synthesis, and distribution. | >
> | In early 2020, Facebook’s employees in-charge of policing hate speech began to get concerned with Facebook posts of an Indian politician named T. Raja Singh who had called for Rohingya refugees to be shot, called Muslisms traitors, and threatened to raze mosques. This clearly violated Facebook’s claimed community standards. In fact, Facebook has taken down numerous white supremacist pages on the grounds that their posts could lead to violence in the real world. No one had any doubts that Singh was trying to instigate people to violently attack Muslims who were protesting India’s new racist citizenship laws which Modi's government had enacted in 2019. But, the company’s top public-policy executive, Ankhi Das—whose job involves lobbying the Indian government on behalf of Facebook—opposed applying hate speech rules to Singh and other Hindu-nationalist groups. She claimed that curbing hate speech from Hindu-nationalist groups and BJP politicians would affect Facebook’s business prospects in India. A few months later, these hate posts instigated a pogrom in Delhi where Mulisms were killed, raped, tortured, had their property set on fire, and made homless. While Das and Facebook were clear collaborators in the Delhi massacre, Das was not wrong. India’s government has a vindictive attitude towards companies and organizations that do not tow its line. | | | | |
<
< | The Net has both necessitated and facilitated this reconception of what “journalism” means. Every day, an amalgam of professionals, ordinary citizens, and activists collectively creates the news. They do so via disparate methods and platforms. The results can be powerful—as evidenced by ongoing protests sparked by George Floyd’s murder—but also dizzying, chaotic, and fractured. Journalism’s future as an instrument in service of human learning depends on our ability harness a new, networked press that is simultaneously egalitarian, prodigious, and distracted. | >
> | This combination of market power and political power gives India’s right wing the power to silence speech that it doesn’t agree with. Sangapali Aruna, who runs an organization which leverages technology to empower Dalits, was in a conversation with Twitter’s CEO, Jack Dorsey. She was talking about women’s safety on twitter following an incident where she was the victim of doxing. At the end of the conversation, Dorsey stood with women activists for a picture. They handed him a poster which read “Smash Brahmanical Patriarchy.” When this picture went online, the backlash from Hindu nationalists and supporters of the caste system was swift and overwhelming. Fearing its loss of market share in India and action from the Indian government, Twitter apologized for that picture. | | | | |
<
< | The first step is to identify the restraints. They exist in propertarian views of news rooted an obsolete, ad-based business model. But the ends of journalism are also thwarted, ironically, by the very tools that enable the networked press. Smartphones that document police brutality catalogue their user’s every move. News updates are fed through Facebook and Twitter, where they are either drowned out or reduced to a lure for the Parasite, dangling in news feeds only so long as they snap up human attention. | >
> | The Indian right wing has understood the power of the internet in propagating ideas. It is focused as much on using its brute strength to censor people on the internet as it is on disseminating ideas of Hindu supremacy. Quora, a platform which used to be used by techies to ask questions and give answers has evolved into a platform for Hindu-nationalist discussions and where Hindu nationalists can shape people’s perception on issues that matter to them. Many of the “answers” are outright lies. While Wikipedia has blacklisted a few Hindu-nationalist English “news” websites, the Hindu right wing is trying to gain a hold of Wikipedia in vernacular Indian languages where the most prominent scholars tend to be upper-caste Hindus who have an affinity towards Hindu nationalism and can censor information that can threaten caste hierarchies and Hindu dominance. | | | | |
<
< | We must forge a networked press that resists the Parasite, rather than mooring us to it. But we also need to reimagine the concept of what journalism means in the age of the Net.
Moving Beyond Institutionalism
I have been part of journalism the institution. I saw the crumbling up close. The old model of for-profit journalism required ad revenue, which required eyeballs. So we chased them—we spent hours pushing stories on social media and perfecting our headline SEO. We still tried to do good work reporting the news. But the stakes were crystal clear. At one reporting job, my salary was tied directly to how many page views my stories got.
I do not mean to say that professional journalists are obsolete. There will always be a need for those trained in the art of storytelling and investigative reporting. Organizations like ProPublica? show that new models of non-profit journalism can produce superior content. We must go farther, however, to move beyond institutionalism to a more dynamic view of what journalism can be. The journalistic creation of knowledge no longer ends once the nightly news clicks off or the newspaper goes to print. Journalism is constantly becoming, and all of us on the Net can have a role in making it so.
Lessons from Free Software
Free software offers an analogue for what journalism can become. Free software produces a better product because subsequent users are empowered to tinker with and improve a program’s source code. Likewise, “free journalism”—enabled through creative commons licensing and collaborative platforms like wikis—can generate more dynamic reportage. News outlets and bloggers are empowered to borrow, organize, and add to information produced on the Net. The results can be powerful. Consider the Tunisian blogger collective Nawaat, which in 2010 curated hundreds of otherwise censored videos during that country’s uprising. Or Global Voices, whose volunteers translate citizen-sourced articles from around the world into more than 50 languages.
Free journalism invites readers into the process of news creation. Imagine new, hybrid journalism platforms that house professional investigative and accountability journalism, while also offering dynamic spaces for citizens to engage in collaborative news creation by posting their own content, or that of others on the Net. Paid or volunteer editors could help sort and verify crowdsourced content to ensure it serves journalistic goals. Most importantly, these sites can be run cheaply, potentially allowing them to be sustained through user contributions rather than through advertising or paywalls.
Blunting the Tools of Surveillance Capitalism
Moving beyond the social media platforms
It is premature to advocate that the networked press immediately disassociate from the tech platforms. Facebook and Twitter remain useful newsgathering tools. We should, however, cease to treat social media platforms as a locus for journalism. The process of knowledge creation requires continuity—the ability to locate, link together, and preserve information culled from disparate sources. From a technical standpoint, Facebook and Twitter are ill-equipped for this. Nor is their attention imperative aligned with the mandate of journalism to serve the public. We must instead build new, collaborative spaces where communities can gather to engage in collaborative journalism. This can include creative commons repositories where citizens can upload media for anybody to use.
The law may also help equal the playing field between journalistic gathering spaces and the tech giants. Despite their precise curation of user news feeds, social media platforms (unlike news outlets) are not considered publishers for the purposes of tort liability. Nonetheless, any Section 230 reform should be approached carefully, since imposing liability for crowdsourced content may hinder the hybrid journalistic models described above.
Enabling secure news capture
Likewise, an immediate retreat from smartphones as a tool for newsgathering is perhaps unlikely. However, law and technology can help prevent those in power from using smartphones to surveil or incriminate newsgatherers who seek to expose corruption or abuse. Open source encryption apps like Signal already exist to enable newsgatherers to securely capture and transmit media. These apps can only do so much, however. Politically, we must continue to push for legislation that safeguards encryption technology and limits how technology firms can track, store, and use mobile data.
Conclusion
I propose an idealized vision for the future of journalism. I am not naïve; this is neither the journalism we have, nor one that we can create overnight. Law and technology can create the conditions in which news content can be securely captured and widely shared. We can equip individuals from a young age with the technical skills to contribute to our networked press. But we must also undertake a more fundamental reconception of journalism as a collectively owned and pursued public good—a process of knowledge sharing that every human can both benefit from and contribute to. | >
> | As we try to re-democratize the internet, we need to be aware of social imbalances which exclude people from enjoying the freedoms of the internet and political majoritarianism which can threaten to capture a nascent internet democracy. |
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TWikiGuestFirstEssay 19 - 09 Oct 2020 - Main.JohnClayton
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>
> | A New Journalism
- Moving Beyond Institutionalism
- Lessons from Free Software
- Blunting the Tools of Surveillance Capitalism _ * Moving beyond the social media platforms
- Enabling secure news capture_
- Conclusion
| | | | |
<
< | The day our internet best friend betrayed us | | | | |
<
< | Introduction | >
> | A New Journalism | | | | |
<
< | The rise of the internet best friend | | | | |
<
< | The apple, or the loss of innocence | >
> | It is time to free journalism. I refer not to journalism the institution, that venerable fourth estate whose wreckage lies all around us. Rather I speak of journalism as an endeavor, an iterative process of collective knowledge gathering, synthesis, and distribution. | | | | |
<
< | The tumor | >
> | The Net has both necessitated and facilitated this reconception of what “journalism” means. Every day, an amalgam of professionals, ordinary citizens, and activists collectively creates the news. They do so via disparate methods and platforms. The results can be powerful—as evidenced by ongoing protests sparked by George Floyd’s murder—but also dizzying, chaotic, and fractured. Journalism’s future as an instrument in service of human learning depends on our ability harness a new, networked press that is simultaneously egalitarian, prodigious, and distracted. | | | | |
>
> | The first step is to identify the restraints. They exist in propertarian views of news rooted an obsolete, ad-based business model. But the ends of journalism are also thwarted, ironically, by the very tools that enable the networked press. Smartphones that document police brutality catalogue their user’s every move. News updates are fed through Facebook and Twitter, where they are either drowned out or reduced to a lure for the Parasite, dangling in news feeds only so long as they snap up human attention. | | | | |
<
< | The day our internet best friend betrayed us | >
> | We must forge a networked press that resists the Parasite, rather than mooring us to it. But we also need to reimagine the concept of what journalism means in the age of the Net. | | | | |
<
< | Introduction | >
> | Moving Beyond Institutionalism | | | | |
<
< | Fear, suspicion and aversion to pain are the evolutionary senses that have driven our survival as a species. In today’s world, where technological advances including the internet have fundamentally changed the way we live, these senses are no longer adequate to ensure the survival of the human race as we know it. Changes in our minds are occurring without our knowledge or detection because things that should inspire fear are now pleasurable, and things that do violence to our bodies are now painless. This essay seeks to reveal but one such instance of this painless violence in the form of the internet best friend and hopefully, offer a moment of clarity. | >
> | I have been part of journalism the institution. I saw the crumbling up close. The old model of for-profit journalism required ad revenue, which required eyeballs. So we chased them—we spent hours pushing stories on social media and perfecting our headline SEO. We still tried to do good work reporting the news. But the stakes were crystal clear. At one reporting job, my salary was tied directly to how many page views my stories got. | | | | |
>
> | I do not mean to say that professional journalists are obsolete. There will always be a need for those trained in the art of storytelling and investigative reporting. Organizations like ProPublica? show that new models of non-profit journalism can produce superior content. We must go farther, however, to move beyond institutionalism to a more dynamic view of what journalism can be. The journalistic creation of knowledge no longer ends once the nightly news clicks off or the newspaper goes to print. Journalism is constantly becoming, and all of us on the Net can have a role in making it so. | | | | |
<
< | The rise of the internet best friend | | | | |
<
< | The internet best friend, like the internet, began innocently. With the launch of YouTube? in late 2005 under the banner ‘Broadcast Yourself’, a ground-up, egalitarian community was formed where tech-savvy youngsters could make videos about almost anything. This inclusive, fertile, womblike interface lent itself to much experimentation by users and became birthplace of the video blog or ‘vlog’ as we now know it, which effectively transformed the wildly popular early 2000’s blog into video form. These videos, usually of a longer nature, documented the everyday life of the vlogger and could contain anything from exciting adventures to what they were eating for breakfast. | >
> | Lessons from Free Software | | | | |
<
< | The vlog was thus born a splice of public and private. On one hand it was a raw, confessional, intimate and incredibly detailed record of everyday life through the sheer detail that could be captured with a single swoop of the camera. And yet it was also performative and entertaining, designed to capture attention. In the abstract, the prospect of watching someone go about their everyday business could not seem more boring - and yet, the vlog form flourished. From a human need perspective, the vlog satisfied viewers’ voyeuristic desires as well as viewers’ innate yearning for human connection. For perhaps the first time, ordinary users of the internet could peer into a stranger’s life and observe not only their trials and tribulations, but also the intimate details of their homes. Indeed, to follow a vlogger was to go through a process of metamorphosis whereby the viewer transforms from momentary voyeur to consistent voyeur to developing a one way, but very real, human connection with the vlogger as they experience the minutia of everyday life, growing up, falling in love, breaking up, getting married and so on ‘together’. In teenage girl parlance, this relationship could only be described as that of a best friend and thus the internet best friend (IBF) was born. | >
> | Free software offers an analogue for what journalism can become. Free software produces a better product because subsequent users are empowered to tinker with and improve a program’s source code. Likewise, “free journalism”—enabled through creative commons licensing and collaborative platforms like wikis—can generate more dynamic reportage. News outlets and bloggers are empowered to borrow, organize, and add to information produced on the Net. The results can be powerful. Consider the Tunisian blogger collective Nawaat, which in 2010 curated hundreds of otherwise censored videos during that country’s uprising. Or Global Voices, whose volunteers translate citizen-sourced articles from around the world into more than 50 languages. | | | | |
>
> | Free journalism invites readers into the process of news creation. Imagine new, hybrid journalism platforms that house professional investigative and accountability journalism, while also offering dynamic spaces for citizens to engage in collaborative news creation by posting their own content, or that of others on the Net. Paid or volunteer editors could help sort and verify crowdsourced content to ensure it serves journalistic goals. Most importantly, these sites can be run cheaply, potentially allowing them to be sustained through user contributions rather than through advertising or paywalls. | | | | |
<
< | The apple, or the loss of innocence | >
> | Blunting the Tools of Surveillance Capitalism | | | | |
<
< | The loss of innocence occurs when the vlogger becomes a tool for the amplification and normalisation of the panopticon through which the State subjugates its citizens. The act of surveillance on the vlogger is obvious. The vlogger’s work is the work of being watched. Although the vlogger believes that they are not subject to constant, comprehensive surveillance because they choose what content they publish, surveillance becomes total through the vlogger’s continuous need to produce new content that reveals more and more about their existence. | >
> | Moving beyond the social media platforms
It is premature to advocate that the networked press immediately disassociate from the tech platforms. Facebook and Twitter remain useful newsgathering tools. We should, however, cease to treat social media platforms as a locus for journalism. The process of knowledge creation requires continuity—the ability to locate, link together, and preserve information culled from disparate sources. From a technical standpoint, Facebook and Twitter are ill-equipped for this. Nor is their attention imperative aligned with the mandate of journalism to serve the public. We must instead build new, collaborative spaces where communities can gather to engage in collaborative journalism. This can include creative commons repositories where citizens can upload media for anybody to use. | | | | |
<
< | The act of surveillance on the viewer manifests in two different ways. The first is through advertising, a product of the viewer watching while being watched. Indeed, the IBF is now considered to be one of the most versatile and effective advertisements ever made. Having taken on the role of the trusted ‘best friend’, the IBF is able to leverage this relationship of loyalty and trust to be an ultimate source of word-of-mouth advice. Each second of the IBF’s video is either an advertisement for a product that can be found and bought or of the IBF’s general lifestyle which seems within reach if you just purchase X items. Data on an IBF’s viewer engagement is powerful in that it tracks viewers’ purchases through discount codes and has the potential to predict what is happening or will happen in viewers’ lives through analysing the IBFs that the viewer engages with. This phenomenon feeds into the damaging effects of surveillance capitalism and instrumentarian power (Shoshanna Zuboff). The second act of surveillance occurs when viewers normalise the existence of surveillance itself. The process begins with the viewer observing the IBF sharing intimate details of their life, which bears a key behavioural message: that it is now permissible and normal for people at large to know the everyday details of our lives. This act of normalisation then amplifies surveillance, as the viewers emulate this behaviour and become the producers, so too engaging in the production of overly revealing, everyday content. As Foucault wrote, “the panopticon… has a role of amplification… its aim is to strengthen the social forces – to increase production, to develop the economy, spread education, raise the level of public morality; to increase and multiply.” All at once there is more production of content, more surveillance of that content, amplification of surveillance on existing content, and thus multiplying surveillance throughout society. The final stage is when the sheer prevalence of surveillance leads to the viewer’s adoption of the notion that surveillance is merely a side effect of modern life and needs not be challenged or removed. | >
> | The law may also help equal the playing field between journalistic gathering spaces and the tech giants. Despite their precise curation of user news feeds, social media platforms (unlike news outlets) are not considered publishers for the purposes of tort liability. Nonetheless, any Section 230 reform should be approached carefully, since imposing liability for crowdsourced content may hinder the hybrid journalistic models described above. | | | | |
>
> | Enabling secure news capture
Likewise, an immediate retreat from smartphones as a tool for newsgathering is perhaps unlikely. However, law and technology can help prevent those in power from using smartphones to surveil or incriminate newsgatherers who seek to expose corruption or abuse. Open source encryption apps like Signal already exist to enable newsgatherers to securely capture and transmit media. These apps can only do so much, however. Politically, we must continue to push for legislation that safeguards encryption technology and limits how technology firms can track, store, and use mobile data. | | | | |
<
< | The tumor | >
> | Conclusion | | | | |
<
< | The IBF is thus a collection of paradoxes. It is an advertisement, but not; a reality, but also a fantasy; a voyeuristic experience, but also an exercise in surveillance. Viewers are so distracted by what the IBF purports to be and the sheer pleasure of consumption that the silent changes within us go undetected. By the time we realise, the tumor has already formed. Our apathy towards surveillance will be so deeply engrained in our tissues that it will be impossible to remove. All that remains is for mankind to be subjugated by the state, divided into little cells flooded with light. | | | \ No newline at end of file | |
>
> | I propose an idealized vision for the future of journalism. I am not naïve; this is neither the journalism we have, nor one that we can create overnight. Law and technology can create the conditions in which news content can be securely captured and widely shared. We can equip individuals from a young age with the technical skills to contribute to our networked press. But we must also undertake a more fundamental reconception of journalism as a collectively owned and pursued public good—a process of knowledge sharing that every human can both benefit from and contribute to. |
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TWikiGuestFirstEssay 18 - 09 Oct 2020 - Main.JulieLi
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>
> | The day our internet best friend betrayed us | | | | |
<
< | Polarization and the Division of Society | >
> | Introduction | | | | |
<
< | Social Media and the Masses | >
> | The rise of the internet best friend | | | | |
<
< | Process of Polarization and Potential for Progress | >
> | The apple, or the loss of innocence | | | | |
>
> | The tumor | | | | |
<
< | Polarization and the Division of Society | >
> | The day our internet best friend betrayed us | | | | |
<
< | People used to rely on news outlets to know what's happening around the world; now, most of us get our news from social media. For example, we used to read articles to determine 'what' is happening, and then we used to think for ourselves on 'why' this happened and 'how' we should feel about it. Now, with convenience at our fingertips, we are in the midst of a reversal. The politics we are partial to already define for us 'what' has happened. This is a product of the increasing bipolarization and division in our society. To a large degree we already know what we will believe and what we will not accept, establishing a dangerous dichotomy of thought. Along these lines, the convenience of social media - the content of which is continually shaped by unseen forces and algorithms that prey on our technological footprints - has fed into this dichotomy. Now most follow their news to better understand the 'how'--how should we feel? How should we react? What fits the narrative of the rhetoric we've already accepted? And because we share articles that fit in with our beliefs and connect with others who have similar views to our own, social media makes it easy for us to bolster this mindset of finding support for our biases rather than allow new information to broaden our insights. The news we intake becomes recycled based on our previous biases. Here lies the ultimate danger of social media without due regulation: the guided polarization of digital news only exasperates the existing divisions in our society. | | | | |
>
> | Introduction | | | | |
<
< | Social Media and the Masses | >
> | Fear, suspicion and aversion to pain are the evolutionary senses that have driven our survival as a species. In today’s world, where technological advances including the internet have fundamentally changed the way we live, these senses are no longer adequate to ensure the survival of the human race as we know it. Changes in our minds are occurring without our knowledge or detection because things that should inspire fear are now pleasurable, and things that do violence to our bodies are now painless. This essay seeks to reveal but one such instance of this painless violence in the form of the internet best friend and hopefully, offer a moment of clarity. | | | | |
<
< | The idea of our influences directing us toward belief and action is not new. Le Bon, a polymath dedicated to the work on crowd psychology, makes the case that since the dawn of time we have always been under the influence of religious, political, and social illusions (See The Crowd: A Study of the Popular Mind). He states that because the masses have always been under these influences, we are ingrained to seek out an illusion to grasp to under any and all circumstances. He noted that while philosophers in the 19th century have worked greatly to destroy these illusions, they have not been able to provide the masses with any ideal that could effectively sway them. Accordingly, the masses now flock to whichever rhetorician wets their appetites. Le Bon may have written his seminal work at the turn of the 20th century, but his words seem appropriate now more than ever. Social media has become a universal outlet to which we grasp onto our illusions, and refuse to diversify ourselves to viewpoints that differ than our own. Living in this new digital age, we are thereby narrowing our visions of reality and widening the divisions we have from one another and, perhaps even, from truth. Truth itself has become fragmented, relying on the whims of the reader. All the while most of us remain clueless to the puppeteers behind the curtains. | | | | |
>
> | The rise of the internet best friend | | | | |
<
< | It's natural for our experiences to dictate our way of thinking in the Lockean framework of epistemology, but the problem with polarization in social media today is that it leaves little to no room for genuine discourse. What social media offers us is a steady and consistent affirmation from our peers who think similarly to us. Social media is intrinsically designed to connect us with others who will encourage our way of thinking, even if our logic is flawed or our news misguided. In other words, for many social media has made home to a great convenience of getting the assurance we want from others who already agree with us that productive speculation or positive self-doubt becomes a foreign process. Many people then become so encouraged by their opinions that they begin to confuse them for facts. In order to bridge the gaps in our society, we must, at the very least, understand the diverse markup of our communal struggle for survival. | >
> | The internet best friend, like the internet, began innocently. With the launch of YouTube? in late 2005 under the banner ‘Broadcast Yourself’, a ground-up, egalitarian community was formed where tech-savvy youngsters could make videos about almost anything. This inclusive, fertile, womblike interface lent itself to much experimentation by users and became birthplace of the video blog or ‘vlog’ as we now know it, which effectively transformed the wildly popular early 2000’s blog into video form. These videos, usually of a longer nature, documented the everyday life of the vlogger and could contain anything from exciting adventures to what they were eating for breakfast. | | | | |
>
> | The vlog was thus born a splice of public and private. On one hand it was a raw, confessional, intimate and incredibly detailed record of everyday life through the sheer detail that could be captured with a single swoop of the camera. And yet it was also performative and entertaining, designed to capture attention. In the abstract, the prospect of watching someone go about their everyday business could not seem more boring - and yet, the vlog form flourished. From a human need perspective, the vlog satisfied viewers’ voyeuristic desires as well as viewers’ innate yearning for human connection. For perhaps the first time, ordinary users of the internet could peer into a stranger’s life and observe not only their trials and tribulations, but also the intimate details of their homes. Indeed, to follow a vlogger was to go through a process of metamorphosis whereby the viewer transforms from momentary voyeur to consistent voyeur to developing a one way, but very real, human connection with the vlogger as they experience the minutia of everyday life, growing up, falling in love, breaking up, getting married and so on ‘together’. In teenage girl parlance, this relationship could only be described as that of a best friend and thus the internet best friend (IBF) was born. | | | | |
<
< | Process of Polarization and Potential for Progress | | | | |
<
< | Social media and similar digital mediums largely influence our thinking through targeted advertisements. Every time we swallow the mental pill on Facebook, Reddit, and the like, the databases on those sites store our personal and private data to their advantage, keeping close track of what we search and what our interests are. This misuse of our privacy and the self-selective filter bubbles social media creates for us works to keep the masses addicted. We connect with others who have beliefs aligning to our own, we 'like' their posts and share their posts, and without second though allow behemoth companies to track our personal information and internet consumption tendencies. Social media works by continuing to offer us exposure to our interests; unfortunately this is the problem. Since we are more likely to accept ideas that align with our pre-existing beliefs, and thus continue to scroll down our social media feeds, the posts that pop up first on our accounts are the news sources that work with our existing confirmation biases. Under such a system, what should be expected except for a widening of the rifts that divide us? | >
> | The apple, or the loss of innocence | | | | |
>
> | The loss of innocence occurs when the vlogger becomes a tool for the amplification and normalisation of the panopticon through which the State subjugates its citizens. The act of surveillance on the vlogger is obvious. The vlogger’s work is the work of being watched. Although the vlogger believes that they are not subject to constant, comprehensive surveillance because they choose what content they publish, surveillance becomes total through the vlogger’s continuous need to produce new content that reveals more and more about their existence. | | | | |
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< | If we want our society to progress more efficiently towards unity, we must depolarize our social media. To do this, we must begin by introducing legislation and regulation that prevents companies from providing overly filtered access to misguided illusions. It is not enough to fault the masses alone. If we read more articles from various news sources, share those with friends that hold our current viewpoints and create further connections to others with entirely different perspectives, we may begin to undo the process of polarized information that has so heavily influenced our social media and negatively impacted our society. But to be truly successful, we must target the unseen as much as the obvious. | >
> | The act of surveillance on the viewer manifests in two different ways. The first is through advertising, a product of the viewer watching while being watched. Indeed, the IBF is now considered to be one of the most versatile and effective advertisements ever made. Having taken on the role of the trusted ‘best friend’, the IBF is able to leverage this relationship of loyalty and trust to be an ultimate source of word-of-mouth advice. Each second of the IBF’s video is either an advertisement for a product that can be found and bought or of the IBF’s general lifestyle which seems within reach if you just purchase X items. Data on an IBF’s viewer engagement is powerful in that it tracks viewers’ purchases through discount codes and has the potential to predict what is happening or will happen in viewers’ lives through analysing the IBFs that the viewer engages with. This phenomenon feeds into the damaging effects of surveillance capitalism and instrumentarian power (Shoshanna Zuboff). The second act of surveillance occurs when viewers normalise the existence of surveillance itself. The process begins with the viewer observing the IBF sharing intimate details of their life, which bears a key behavioural message: that it is now permissible and normal for people at large to know the everyday details of our lives. This act of normalisation then amplifies surveillance, as the viewers emulate this behaviour and become the producers, so too engaging in the production of overly revealing, everyday content. As Foucault wrote, “the panopticon… has a role of amplification… its aim is to strengthen the social forces – to increase production, to develop the economy, spread education, raise the level of public morality; to increase and multiply.” All at once there is more production of content, more surveillance of that content, amplification of surveillance on existing content, and thus multiplying surveillance throughout society. The final stage is when the sheer prevalence of surveillance leads to the viewer’s adoption of the notion that surveillance is merely a side effect of modern life and needs not be challenged or removed.
The tumor
The IBF is thus a collection of paradoxes. It is an advertisement, but not; a reality, but also a fantasy; a voyeuristic experience, but also an exercise in surveillance. Viewers are so distracted by what the IBF purports to be and the sheer pleasure of consumption that the silent changes within us go undetected. By the time we realise, the tumor has already formed. Our apathy towards surveillance will be so deeply engrained in our tissues that it will be impossible to remove. All that remains is for mankind to be subjugated by the state, divided into little cells flooded with light. | | | \ No newline at end of file |
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TWikiGuestFirstEssay 17 - 09 Oct 2020 - Main.KjSalameh
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< | People used to rely on news outlets to know what's happening around the world; now, most of us get our news from social media. Because we share articles that fit in with our beliefs and connect with others who have similar views to our own, the news we get becomes recycled based on our previous biases. Here lies the ultimate danger of social media: our news has become so polarized that we lack the exposure necessary for an advancement in society. | | | | |
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< | The idea of our influences directing us toward belief and action is not new. Gustave Le Bon, one of the greatest philosophers dedicated to the work on crowd psychology, makes the case that since the dawn of time we have always been under the influence of religious, political, and social illusions. He states that because the masses have always been under these influences, we are ingrained to seek out an illusion to grasp to under any and all circumstance. He states that philosophers in the 19th century have worked greatly to destroy these illusions, but have not been able to provide the masses with any ideal that could sway them. Due to this, the masses now flock to whichever rhetorician wets their appetites. It seems social media has become a universal outlet to which we grasp onto our illusions, as Le Bon mentions, refusing to diversify ourselves to viewpoints that differ than our own and thereby narrowing our visions of reality and widening the divisions we have from one another and, perhaps even, from truth. | | | \ No newline at end of file | |
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> | Polarization and the Division of Society
Social Media and the Masses
Process of Polarization and Potential for Progress
Polarization and the Division of Society
People used to rely on news outlets to know what's happening around the world; now, most of us get our news from social media. For example, we used to read articles to determine 'what' is happening, and then we used to think for ourselves on 'why' this happened and 'how' we should feel about it. Now, with convenience at our fingertips, we are in the midst of a reversal. The politics we are partial to already define for us 'what' has happened. This is a product of the increasing bipolarization and division in our society. To a large degree we already know what we will believe and what we will not accept, establishing a dangerous dichotomy of thought. Along these lines, the convenience of social media - the content of which is continually shaped by unseen forces and algorithms that prey on our technological footprints - has fed into this dichotomy. Now most follow their news to better understand the 'how'--how should we feel? How should we react? What fits the narrative of the rhetoric we've already accepted? And because we share articles that fit in with our beliefs and connect with others who have similar views to our own, social media makes it easy for us to bolster this mindset of finding support for our biases rather than allow new information to broaden our insights. The news we intake becomes recycled based on our previous biases. Here lies the ultimate danger of social media without due regulation: the guided polarization of digital news only exasperates the existing divisions in our society.
Social Media and the Masses
The idea of our influences directing us toward belief and action is not new. Le Bon, a polymath dedicated to the work on crowd psychology, makes the case that since the dawn of time we have always been under the influence of religious, political, and social illusions (See The Crowd: A Study of the Popular Mind). He states that because the masses have always been under these influences, we are ingrained to seek out an illusion to grasp to under any and all circumstances. He noted that while philosophers in the 19th century have worked greatly to destroy these illusions, they have not been able to provide the masses with any ideal that could effectively sway them. Accordingly, the masses now flock to whichever rhetorician wets their appetites. Le Bon may have written his seminal work at the turn of the 20th century, but his words seem appropriate now more than ever. Social media has become a universal outlet to which we grasp onto our illusions, and refuse to diversify ourselves to viewpoints that differ than our own. Living in this new digital age, we are thereby narrowing our visions of reality and widening the divisions we have from one another and, perhaps even, from truth. Truth itself has become fragmented, relying on the whims of the reader. All the while most of us remain clueless to the puppeteers behind the curtains.
It's natural for our experiences to dictate our way of thinking in the Lockean framework of epistemology, but the problem with polarization in social media today is that it leaves little to no room for genuine discourse. What social media offers us is a steady and consistent affirmation from our peers who think similarly to us. Social media is intrinsically designed to connect us with others who will encourage our way of thinking, even if our logic is flawed or our news misguided. In other words, for many social media has made home to a great convenience of getting the assurance we want from others who already agree with us that productive speculation or positive self-doubt becomes a foreign process. Many people then become so encouraged by their opinions that they begin to confuse them for facts. In order to bridge the gaps in our society, we must, at the very least, understand the diverse markup of our communal struggle for survival.
Process of Polarization and Potential for Progress
Social media and similar digital mediums largely influence our thinking through targeted advertisements. Every time we swallow the mental pill on Facebook, Reddit, and the like, the databases on those sites store our personal and private data to their advantage, keeping close track of what we search and what our interests are. This misuse of our privacy and the self-selective filter bubbles social media creates for us works to keep the masses addicted. We connect with others who have beliefs aligning to our own, we 'like' their posts and share their posts, and without second though allow behemoth companies to track our personal information and internet consumption tendencies. Social media works by continuing to offer us exposure to our interests; unfortunately this is the problem. Since we are more likely to accept ideas that align with our pre-existing beliefs, and thus continue to scroll down our social media feeds, the posts that pop up first on our accounts are the news sources that work with our existing confirmation biases. Under such a system, what should be expected except for a widening of the rifts that divide us?
If we want our society to progress more efficiently towards unity, we must depolarize our social media. To do this, we must begin by introducing legislation and regulation that prevents companies from providing overly filtered access to misguided illusions. It is not enough to fault the masses alone. If we read more articles from various news sources, share those with friends that hold our current viewpoints and create further connections to others with entirely different perspectives, we may begin to undo the process of polarized information that has so heavily influenced our social media and negatively impacted our society. But to be truly successful, we must target the unseen as much as the obvious. |
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TWikiGuestFirstEssay 16 - 09 Oct 2020 - Main.KjSalameh
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< | 1st draft of the 1st essay | | | \ No newline at end of file | |
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> | People used to rely on news outlets to know what's happening around the world; now, most of us get our news from social media. Because we share articles that fit in with our beliefs and connect with others who have similar views to our own, the news we get becomes recycled based on our previous biases. Here lies the ultimate danger of social media: our news has become so polarized that we lack the exposure necessary for an advancement in society.
The idea of our influences directing us toward belief and action is not new. Gustave Le Bon, one of the greatest philosophers dedicated to the work on crowd psychology, makes the case that since the dawn of time we have always been under the influence of religious, political, and social illusions. He states that because the masses have always been under these influences, we are ingrained to seek out an illusion to grasp to under any and all circumstance. He states that philosophers in the 19th century have worked greatly to destroy these illusions, but have not been able to provide the masses with any ideal that could sway them. Due to this, the masses now flock to whichever rhetorician wets their appetites. It seems social media has become a universal outlet to which we grasp onto our illusions, as Le Bon mentions, refusing to diversify ourselves to viewpoints that differ than our own and thereby narrowing our visions of reality and widening the divisions we have from one another and, perhaps even, from truth. | | | \ No newline at end of file |
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