The Importance of Being Blue

After switching from iPhone to HTC it is as I suspected. Perfectly fine. The world did not explode and I did not grow horns or facial warts. The technology is beautiful and works great. There are differences but hardly worth mentioning. Everything I could do on one device I can now do on the other device.

Except for one thing. I cannot appear in a blue bubble when I text an iPhone user. Since I am no longer part of the iPhone exclusives my texts appear in green. I am marked as an outsider. The appearance of a green bubble among a long line of blue users not only marks me as an outsider but it marks be as “the other”, not the norm.

Indeed this status of otherness needs to be interpreted by those who receive the message. There first thought seems to be whether or not the color appears in error – for surely he cannot have chosen to become “other”.

Some seem to ignore it, unfazed by this color, or at least seemingly uncommenting. Are they ignoring it out of disinterest or is there a touch of embarrassment/shame? In the same way as when a friend lets himself go, or falls on hard times… its easier to avert ones eyes – are they doing the same with my green bubble?

Anne Worner Communication cc by saAnne Worner Communication CC BY SA

What is the interpretation of the green bubble? How do we judge those not part of the apple universe? One of my friends expressed his astonishment that I could even consider leaving the iPhone universe. iMessage is one of the major lock-in factors that keeps people to Apple devices. It is a great system that (when it works) allows for great functionality.

It is also an interesting marker that signals something about a user, a contact, or a friend. What does it mean to be green? Why aren’t you blue?

Firing Racists and Mob Rule

The Internet is a magical wonderful thing that contains both the ugly and beautiful. For some time now I have been struggling with in which of these categories to deposit the Racists Getting Fired mob. Most of the time racists online seem to have the same modus operandi as trolls and haters. They’re ugly and noisy but maybe the best thing to do is to ignore them. You know, don’t feed the trolls. On the other hand there is value in the argument that if nobody speaks up against online racism they may believe there own garbage. They may also be able to grow in their own bubble.

Some online are reacting.

One such group can be seen in examples like the Tumblr Racists Getting Fired which actively posts personal information about racists and contacts their employers with the aim of getting them fired. Most companies seem to reply quickly to these types of complaints to disassociate them from the message their employees are spreading. Some companies have even fired the employees for spreading racist comments online.

I have no sympathy for the racists. But I do have concerns about mob mentality in online environments. A part of me congratulates the civic mindedness of people for not silently ignoring the horrible remarks, while a part of me abhors spreading personal information online. In effect this is doxxing as a punishment for racism and also intentionally trying to get the racist fired.

Will the fired racist change or understand? Will the fired racist be silenced? Does it matter? Isn’t it enough that the racist understands that the world will not silently ignore the vile messages? A recent case was the father whose daughter was bullied and racially taunted. He called the father of the bullies and was himself the receiver of racial abuse. He posted it all online. The bullies’ father was fired from his job.

When social stigma doesn’t work the next step is to cause actual hardship. The racists are wrongdoers and should be penalized but there is something about the process and punishments in these examples that raises concerns.

Orwellian future it depends on you

While most of society seems to have swung in a different direction. We seem to be more subdued by hedonism and triviality but none the less it is important to remember we are never far from this final warning from Orwell, and in particular “…don’t let it happen. It depends on you”.

This is a dramatization from the BBC documentary Orwell: A Life in Pictures. In the film’s final dramatized scene (complete film here), the re-created Orwell himself makes the following ominous prediction:

Allowing for the book, after all, being a parody, something like 1984 could actually happen. This is the direction the world is going in at the present time. In our world, there will be no emotions except fear, rage, triumph, and self-abasement. The sex instinct will be eradicated. We shall abolish the orgasm. There will be no loyalty except loyalty to the Party. But always there will be the intoxication of power. Always, at every moment, there will be the thrill of victory, the sensation of trampling on an enemy who’s helpless. If you want a picture of the future, imagine a boot stamping on a human face, forever. The moral to be drawn from this dangerous nightmare situation is a simple one: don’t let it happen. It depends on you.

Via Open Culture

Screens & Maps: Is seeing believing? Notes on a lecture

The idea behind today’s class was to begin to explore the concept of reality as it is presented via screens. The fact that we believe anything we come across on our screens is really strange when we think about the many, many things that will influence what is presented there.

There are some things that are accepted despite we know them to be false (Columbus discovered America), some things are warped through advertising, some are limited by technology and (theoretically) someone could be manipulating my screen. Not to mention all the false information but out by trolls and jokers online. Despite all this, we have developed an ability to discern truth from fiction online (sometimes it fails).

In order to focus the presentation and to illustrate how falsehoods and politics change the information upon which we build our reality I decided to focus on maps as the example of this presentation. It turned out really well (everyone seemed to enjoy the discussion and minds were blown!).

I began by asking three questions:
Which country has the worlds largest proven oil reserves? Which country has the largest Muslim population? and where is the largest democracy? (Answers: Venezuela, Indonesia, India). The point of these questions were to show that the answers we tend to associate with oil, Muslims and democracy are most probably wrong. To add to this I asked the group to point to the countries on a blank world map.

By establishing that some of the things we “know” about the world are inaccurate I then introduced them to Jerry Botton (author of A History of the World in 12 Maps)

“All cultures produce a world map that puts their own interests and concerns at its heart. Even Ptolemy said any world map must make decisions about what it includes and what it leaves out. Some of those can be sinister decisions, but more often they’re simply practical ones. Do you need to show the North and South poles if you don’t think you’ll ever go there? Probably not.”

1024px-Ptolemy_Cosmographia_1467_-_world_mapPtolemy’s map in a reprint from 1467

The interesting thing is that the map is recognizable. The known world is there. But the middle i.e. the center of power is not what we are used to. Western Europe is in the periphery and the center of the world is focused on Asia. The map is both a representation of what is around us and a representation of what is important to us.

In order to better demonstrate the ways in which representation and politics are connected I showed a picture of the world as represented by the Flat Earth Society

Earth is a disc with the Arctic Circle in the center and Antarctica, a 150-foot-tall wall of ice, around the rim.

Earth’s day and night cycle is explained by positing that the sun and moon are spheres measuring 32 miles (51 kilometers) that move in circles 3,000 miles (4,828 km) above the plane of the Earth. (Stars, they say, move in a plane 3,100 miles up.) Like spotlights, these celestial spheres illuminate different portions of the planet in a 24-hour cycle. Flat-earthers believe there must also be an invisible “antimoon” that obscures the moon during lunar eclipses.

There are other ways in which the power of representation can be discussed, and in order to get everyone in the discussion mood I showed a series of maps which we briefly commented on:

worldwide_driving_orientation_by_country-1Countries driving on the left or right

paid-maternal-leave-by-countryPaid Maternity Leave

map-of-countires-that-use-metric-system-vs-imperialCountries not using metric system

enhanced-buzz-wide-7224-1361483168-3Google Autocomplete

There are several interesting collections of maps online this and this and this are probably the best.

Following this I handed out a blank map of Europe and asked them to try to identify as many states as they could. Naturally, I apologized for this and reminded them that I could not name most of the American states and that I am easily confused by all the straight lines making up the “square-sies”. This exercise was enjoyed by most and the point was to help them understand that they could identify many of the countries which are of little or no importance to them. This is because we are now still in an Euro-centric world view where many minor European countries are given more attention than several larger countries in the world.

In order to develop the discussion of politics, social equality and maps, I introduced the Mercator Projection and juxtaposed this with the Gall-Peters projection. This can neatly be illustrated by a clip from The West Wing (season 2, episode 16)

Aside from the incredible nerdiness of the fictitious Organization of Cartographers for Social Equality I think the best bit is in the end when the cartographers flip the world upside down and the White House staffer says:

You can’t do that!
Why not?
Because it’s freaking me out.

The map they are looking at at the time is:

map-of-world-upside-down-south-pole-on-topEurope is most definitely in a minor position, in the bottom right corner, and the whole concept of the world is redefined. Sure political power does not follow representation but a world that does this brings much of our per-established norms into question.

Of course today it is not only the political players that get to decide what is up and what is down. Our technology has begun to support (or distort) alternate world views. Take for example the app that is designed to help people avoid “sketchy” neighborhoods. This raises so many questions as to what it means to be a good/bad area and whether or not these apps create the areas they define as bad?
A recent example of the ways in which geography could be used to present a version of reality is the so-called catcalling video. The video purports to show a woman spending 10-hour walk in Manhattan and being harassed by men. The video has been criticized for what it shows – and more importantly – for what it does not show.

“The filmmakers claim to have shot this video while walking the streets of Manhattan for 10 hours, but over half of the shots in the video are actually taken from just one street, namely 125th St. in Harlem. It makes one wonder whether the filmmakers intentionally chose to concentrate their filming on a couple of neighborhoods, or if, out of many locations, these are the only places where harassment occurred.”

In a more practical use of geography I moved on to the way in which political parties to distort representational elections using Gerrymandering. Wikipedia has an interesting illustration for this where we see three districts where the blues are all in the majority. If the districts were allowed to vote in this way then the government would have an all blue politics. However, if the voting districts are redrawn in either of the other examples then we see that the blues are in a majority but the parliament is not without reds.

For the penultimate part of the discussion I wanted to introduce the concepts of nationhood and orientalism. It is sometimes conveniently stated that the nation state was “invented” by the peace of Westphalia and along with this the nation as a special interest group was established. With the nation state came the concept of the continent and the ability to establish a greater level of them and us. Naturally all these things did not simply spring into being but the progression can be said to have been accentuated in this way.

On the invention of Europe and continents in general we had an interesting aside attempting to position in which continent the countries of the Middle East lie. Is Turkey European? Is Israel Asian?

When the nation state was established as a primary organizational form (with rights and duties) it became important to establish what a nation state was. For example today there are around 30-35 million ethnic Kurds. They do not have a nation state and therefore they do not have a voice in international affairs. The Vatican City has a population of around 800 mostly (all) celibate people and they do have a voice (and a vote) in international affairs. So when deciding on conventions on the rights of Women or Children the Vatican gets to vote, but does not reproduce while the Kurds can reproduce but cannot vote.

The creation of nation states is a matter of history and tradition. Therefore despite the noble words of statesmen such as Woodrow Wilson

“National aspirations must be respected; people may now be dominated and governed only by their own consent. Self determination is not a mere phrase; it is an imperative principle of action. . . . ”

the reality is that nationhood is not granted to peoples but, more often than not, to established western nobilities and their allies. An example of this is the Sykes–Picot Agreement where interestingly straight lines were drawn to define French and English spheres of interest over the needs and hopes of the peoples who lived there. Africa is a similar case. The lines drawn by European imperialists are one of the primary reasons for the conflicts that remain in these states.

In a discussion on perspectives and interests I used the example of the Gaza strip to demonstrate how some conflicts are the focus of huge interest “worldwide” (i.e. in the West) while other conflicts are easily and regularly ignored. Who remembers the conflict in Nagorno-Karabakh? Or many other conflicts that only appear as brief blips on our media radar (if at all). It surprises many to see the size of the Gaza strip. When superimposed over recognizable cities the impact of this region is understood in a different manner. Examples here.

Naturally this discussion would not be complete without a further discussion on the role of technology.

While the analogue map places us either in the center or in the periphery depending upon where we are from an artificially chosen spot. This spot is usually the space where we are supposed to see the most important place in the region. A digital map, in particular the one in our smartphones, places us in the center of the map. No matter where we are geographically – we have now become the center of the universe.

In order to create this, our technology has worked a great deal with the personalization of technology. The world has to be arrayed around us and according to our needs or interests. We have to recognize that we are in the middle of a filter bubble (Eli Pariser) where the Internet shows us what it thinks that we want to see – not what we need to see. The “it” in the last sentence is naturally the organizers who provide our technology.

So we go back to the words of the people who provide our technology. For example former CEO of Google Eric Schmidt who talks this way about personalization:

“It will be very hard for people to watch or consume something that has not in some sense been tailored for them”

Or even more strangely from Mark Zuckerberg:

A Squirrel Dying In Your Front Yard May Be More Relevant To Your Interests Right Now Than People Dying In Africa

The people providing the technology are not interested in an objective reality. Since we have created an Internet model where many services are based on marketing which in turn is based on surveillance and giving users incentives to remain online – we have created systems which are not necessarily about objective geographical truths but variations of the same.

In an interesting exchange about geolocation a Google representative is supposed to have explained:

Google Maps search results are based primarily on relevance, distance, and prominence. These factors are combined to help us find the best match for your search. For example, our search technology might decide that a business that’s farther away from your location is more likely to have what you’re looking for than a business that’s closer.

Seriously! Look at that last part again: our search technology might decide that a business that’s farther away from your location is more likely to have what you’re looking for than a business that’s closer.

Geography is not about distance, its about politics and power. And Google just redefined distance to suit its needs.

 

The slides I used for the presentation are here

Sharing, oversharing and selfies: Notes from a lecture

What are we doing online? How did we become the sharing group that we are today? And what are the implications of this change? These were the questions that we addressed today in class.

Social Media Timline 2014To begin with we began the discussion of what online safety looked like in the early 2000. The basic idea was that you should never put your real name, address, image, age or gender online. Bad things happened if you shared this openly online and the media joyously reported on the horrors of online life.

By the time Facebook came along everything changed. Real names and huge amounts of real information became the norm. Then we got cameras on phones (not an inevitable progression) so when we added smartphones to the mix, sharing exploded.

Sherry Turkle was one of the most prominent researchers involved in the early days of Internet life. In 1995 her book Life on the Screen was optimistic about the potential impact of technology and the way we could live our lives online. Following the development of social media, Turkle published a less positive perspective on technology in 2011 called “Alone Together: Why We Expect More from Technology and Less from Each Other”. In this work she is more concerned about the negative impact of internet connected mobile digital devices on our lives.

In a discussion of her work I took some key quotes from her Ted Talk on her Alone Together book.

The illusion of companionship without the demands of friendship…

Being alone feels like a problem that needs to be solved…

I share therefore I am… Before it was; I have a feeling, I want to make a call. Now it’s; I want to have a feeling, I need to send a text…

If we don’t teach our children to be alone, they will only know how to be lonely

The discussions in class around these quotes were ambivalent. Yes, there was a level of recognition in the ways in which technology was being portrayed but there was also a skepticism about the very negative image of technology.

Then there was the fact, that she mentions in her talk, that she was no longer just a young researcher, she was now the mother of teenagers. She looked at their use of technology and despaired. What did this mean? Was there a growing technophobia coming with age? Was her fear and generalization a nostalgic memory of the past that never was?

The Douglas Adams quote from Salmon of Doubt felt appropriate:

Anything that is in the world when you’re born is normal and ordinary and is just a natural part of the way the world works. Anything that’s invented between when you’re fifteen and thirty-five is new and exciting and revolutionary and you can probably get a career in it. Anything invented after you’re thirty-five is against the natural order of things.

So is that what’s happening here? Is it just that technology has moved and to a point where the researcher feels they are “against the natural order of things”? A fruitful discussion was had.

From this point we moved the discussion over to the process of sharing. The ways in which – no matter what you think – technology has changed our behavior. One example of this is the way in which we feel the need to document things that happen around us on a level which we were unable to do before.

The key question is whether we are changing, and if so, whether technology is driving this change. Of course all our behavior is not a direct result of our technology. For example the claims that we are stuck in our devices and anti-social can be countered with images such as these

kubrick-subway-newspapersCommuters on trains were rarely sociable and talkative with each other and therefore they needed a distraction. Newspapers were a practical medium at the time and now they are being replaced by other mediums.

However, the key feature about social media may not be what we consume but it’s the fact that we are participating and creating the content (hence the term User generated content).

What we share and how we share has become a huge area of study and parody. The video below is a great example of this. Part of what is interesting is the fact that most who watch it feel a sting of recognition. We are all guilty of sharing in this way.

This sharing has raised concerns about our new lifestyles and where we are headed. One example of this techno-concern (or techno-pessimism) can be seen in the spoken poem Look Up by Gary Turk

Of course this is one point of view and it wouldn’t be social media if this wasn’t met up with another point of view. There are several responses to Look Up, my favorite is “Look Down (Look Up Parody)” by JianHao Tan.

From this point I moved to a discussion on a more specific form of sharing: The Selfie. The first thing to remember is that the selfie is not a new phenomenon. We have been creating selfies since we first learned to paint. Check out the awesome self portrait by Gustave Courbet.

Gustave_Courbet_-_Le_DésespéréBut of course, without our camera phones we would not be able to follow the impulse to photograph ourselves. Without our internet connections we would not have the ability to impulsively share. These things are aided by technology.

The Telegraph has an excellent short video introduction to the selfie and includes some of the most famous/infamous examples

In preparation of this class I had asked the students to email me a selfie (this was voluntary) and at this stage I showed them their own pictures (and my own selfie of course). The purpose of this was to situate the discussion of the selfie in their own images and not in an abstract ideology.

We discussed the idea of a selfie aesthetic the way in which the way in which we take pictures is learned and then we learn what is and is not acceptable to share. All this is a process of socialization into the communication of selfies.

Questions we discussed were:
– Why did you take that image?
– Why did you take it that way?
– Why did you share it?
– What was being communicated?

Then we moved to the limits of selfie sharing. What was permissible and not permissible. Naturally, this is all created and controlled in different social circles. We discussed the belfie as one possible outer limit for permissable communication.

But the belfie could be seen as tame compared to the funeral selfie a subgenre which has its own tumblr.

However, the selfie that sparked the most discussion was the Auschwitz Selfie which created a twitter storm when it was fist posted and continues to raise questions of what can and should be communicated and the manner in which it should be communicated.

The whole “selfie as communication” creates new ways of communication and innovation. One such example is the picture of a group of Brazilian politicians purported to be creating a selfie. brazilian politicians selfieThis is cool because the politicians want to be current and modern and therefore try to do what everyone is doing. They are following the selfie aesthetic which in itself has become a form of accepted communication online.

Here are the slides I used (I have taken out the student selfies)

Social Media and the ‘Spiral of Silence’

Based in the city of Umeå in Northern Sweden, P. O. Ågren is an interesting thinker who often writes interesting thoughtpieces.  In a recent op-ed explains how social media leads to an increased self-censorship. In this piece he is discussing the PEW report Social Media and the ‘Spiral of Silence’

Naturally he writes in Swedish but I wanted to take part of the argument and present it here. This is a translation but it isn’t my goal to make it a great translation – for this I apologize in advance. My goal is to capture the idea.

Social Media users tend to have a good idea about which opinions their friends and followers have. It has been shown that the user who holds an opinion that clearly differs from that of his friends and followers tends not to put forward or discuss these ideas.

The more people who disagree with me, the higher the chance that I will censor myself in social media.

The study goes further and shows that this attitude spills over into other arenas and affects our desire to discuss topics outside the web (for example at work or other places). Both Facebook and Twitter users are reluctant to discuss a controversial questions offline if they know that many of their online followers and friends hold a contrary opinion.

The overall results of the study point to the theory of the “the spiral of silence“, a term from the 70s, which entails that we are unwilling to express our opinions if we already believe (or know) that we are in a minority.

The study shows that the spiral of silence is identifiable online, and that it may also lead to an increased self-censorship offline.

A conclusion that may be drawn from this study is that social media does not have good preconditions to contributing to a deliberative democracy. Social technology which restrain rather than promote discussions on politics and society do not lead to an increased democratic participation.

I found several parts of this text interesting and while I have no real beef with the general thrust of the arguments I have questions.

The first question refers to the understanding that we are aware of the opinions of our friends and followers. On one level I would readily agree with this, but at the same time I have to ask: do we really? A couple of points on this: (1) this idea builds on the idea that social media is… well… social. Most interactions on social media are (obviously in my limited experience) not that social. We lurk, we peek, we look at links but do we really discuss?

This is also enhanced by the filter bubble effect (Pariser) where algorithms present us with the “right” information and the “right” friends. The differences are eradicated. When our online friends and followers get to a certain point (Dunbar number, maybe?) people (and opinions) disappear in the crowd.

Then there is the issue of self-censorship. Again I have no issue with the spiral of silence theory. But I think something is missing. For me, it isn’t enough to talk about people self-censoring online because they are in a minority online. There needs to be another element. What’s missing is power.

The online world is filled with countless examples of people behaving badly. People online being openly racist, misogynistic, antagonistic, impolite and downright threatening. Many of these examples are not voices from behind a veil of anonymity but openly and frighteningly from easily discoverable identities. Some are trolls, doing it for the lulz, but many are sincerely and openly assholes.

Of course the theory of groupthink is a good one. We shut up for fear of making waves. This self-censorship is worrisome because, as PO argues, it does little to support the development of democracy. When we recognize we must be far less optimistic about the role that technology (in particular social media) plays in the political debate.

However, the self-censorship in the spiral of silence theory may have been a trait among users before social media. Added to this is the problem of power relationships. If we fear social, economic, political or other reprisals censorship may be a virtue. This is obviously the same as saying the cowardice is a virtue. But don’t lets forget the Steven Salaita affair. Would you tweet openly in a similar position today?

Those who can be hurt avoid being punished, those who feel impervious tweet to an obnoxious degree. The former isn’t cowardice and the latter isn’t bravery.

Humor as Disobedience

The class today was on the use of humor in political protest. Last week we discussed the fundamentals of civil disobedience and this week the students presented different examples of the uses of humor.

So the basics of disobedience are usually described as having different components to differentiate them from “just” lawlessness. For example H. A. Bedau argued in Civil Disobedience in Focus that in order for disobedience to be legitimate it should be

“committed openly…non-violently…and conscientiously…within the framework of the rule of law…with the intention of frustrating or protesting some law, policy or decision…of the government.”

As the examples of humor show, they fail many of these components and do not pass as civil disobedience. In most cases they are either not breaking any rule, regulation, policy, or social norm and in other cases they are not protesting the ruling authority or government.

However, the examples demonstrate the complexity of society by realizing that it is not only the government that regulates and that disobedience need not only be the breaking of rules.

The presentations today included The Pink Chaddi Campaign where Indian women sent pink underwear to the leader of an orthodox Hindu group to protest it’s misogynistic worldview. The De Grote Donor Show ashocking critique of popular culture intended to raise awareness about organ donation. The John Howard Ladies Auxiliary Club, a group of performance actors who adopted characters parodying 1950s Australian housewives and claimed to be the Prime Minister’s fan club. They would use his own conservatism against him in their parodies.

In The Snatchel Project the goal is: “Let’s make a uterus or VJJ* for each male rep in congress! If they have their own, they can leave ours alone!”. Participants knit or crochet female reproductive organs and send them to legislators. The Barbie Liberation Organization hacked talking Barbie and G.I. Joe dolls and switched their recorded messages. This would make Barbie say “vengeance is mine” while G.I. Joe would exclaim that “The beach is the place for summer.” The goal was to show that gender stereotypes are just that – stereotypes.

The sheer variation of these activist campaigns ensured that we had interesting and lively discussions ranging from fears connected with organ donation to misogyny in Australia. A lively class indeed.

An interesting aspect of looking at these studies was to refer them back to the theories. Where they political actions since they were aimed at non-political players? Where they disobedience when they were not breaking any rules? What we could see was that the activists (even if they may not all have defined themselves as such) set about non-conforming to social norms and protesting the message of a dominant player.

The Dangers of the Success Myth

This is taken from an excellent article about the social network Diaspora and its tragic end What Happened to the Facebook Killer? It’s Complicated. Aside from telling this story the article also has an excellent critique of the myth of success in silicon valley where survivor bias and the need to create “strong man” myths dominates to an incredible degree.

These creation myths not only prevent us from seeing the blatantly obvious truths but actually work to prevent us from understanding what success is and how it is  achieved.

In Silicon Valley, where college dropouts go on to become billionaires and takeover the world, a deadly myth propagates. “As long as you’re over a certain threshold of intelligence, what matters most is determination,” evangelizes Paul Graham, founder of the legendary startup incubator Y-Combinator, which would later back Diaspora in a last gasp effort to keep the project alive. It’s a beautiful thought and fundamental to the American Dream. It’s a delusion that drives starry-eyed youngsters to quit school and head West, living off ramen and moving into hostel communities, “not so different from crowded apartments that cater to immigrants.” In Silicon Valley, they believe that if you do whatever it takes, eventually, you’ll get there too. There, everyone is on the cusp of greatness. And if you haven’t yet made it to the land of milk and honey, it’s only because you aren’t working hard enough. Or worse, you’ve given up.

Success, however, is never quite so straightforward, a layered concoction, equal parts good idea, perseverance and whole lot of serendipity. It’s for this reason that many of the industry’s biggest rock stars remain one hit wonders. Marc Andreessen has struggled to match the triumph of Netscape Navigator. Twitter co-founders Ev Williams and Biz Stone left their company a year ago to work on something called Obvious, but so far have only a single blog post to show for it. Then there’s Sean Parker of Napster fame. After wiggling his way into Facebook, his latest celebrity-endorsed venture, the Chatroulette clone AirTime, has yet to take off, if it ever does. Even with their credibility, confidence and cash, repeating past success eludes Silicon Valley’s finest.

Yet the myth propagates because survivor bias rules. Failure just isn’t part of the vocabulary; startup honchos prefer terms like “pivot” over more straight-forward words for a coming-to-terms. It’s not something winners acknowledge, nor is it something the media often reports. For every Mark Zuckerberg, there’s thousands of also-rans, who had parties no one ever attended, obsolete before we ever knew they existed.

Then there’s the issue of money. In the early stages of a tech startup, there are few measurable achievements and progress is abstract. At the height of Silicon Valley’s second great tech bubble, new players defined themselves not by what they’d done, but how much money they raised. While raising capital is fundamental, too much too soon can be a death sentence. All that cash hangs like an albatross around your neck, explains Ben Kaufman, who just raised $68 million for his company, Quirky.

“In the eye of the public, and specifically the tech community, funding is thought to mean much more than it actually does,” Kaufman writes. “The world views funding as a badge of honor. I view it as a scarlet letter.” This is the age of Kickstarter, where you can earn press and raise millions on the back of just an idea, undermining the tech scene’s supposed love affair with execution. It reinforces a false sense of success, Kaufman says, remembering the first time he raised his first $1 million at the age of nineteen. “My grandfather called me to congratulate me on building a successful company,” Kaufman recalls. “We still hadn’t done shit. We just got some dude to write a check.” In other words, when the money is flowing, it’s easy to feel like you’ve made it, before you’ve actually made it.

Disobedience Technology: Notes on a lecture

This lecture had the goal of introducing theories and methodologies behind civil disobedience in order to give the class the tools to identify legitimate acts of civil disobedience compared to lawlessness.

We began with the example of Socrates whose principled stand was that the law must be obeyed. In Plato’s text Crito we find Socrates in jail awaiting execution. His friends argue that he should escape.

But Socrates argues that the Laws exist as one entity, to break one would be to break them all. He cannot chose to obey the rules that suit him and disregard those which he doesn’t approve of.

The citizen is bound to the Laws like a child is bound to a parent, and so to go against the Laws would be like striking a parent. Rather than simply break the Laws and escape, Socrates should try to persuade the Laws to let him go. These Laws present the citizen’s duty to them in the form of a kind of social contract. By choosing to live in Athens, a citizen is implicitly endorsing the Laws, and is willing to abide by them. (Wikipedia)

This principled stand cost Socrates his life. However, most proponents of civil disobedience argue that there must be a way of following some rules while disobeying others. This disobedience must find legitimacy in other sources.

Greek mythology dealt with this issue in the story of Antigone where at one stage after a battle King Creon decreed that the dead were not to be buried. Antigone defied the law and buried her brother. She knew of the law and defied it knowingly arguing that she was bound by a superior divine law.

Continuing on this theme we looked at some of the classics of disobedience. Thoreau’s arguments that we are sometimes obliged to defy the government, Gandhi’s belief that we have a duty to disobey the unjust leader (and the example of the salt march), and Martin Luther King’s words that an unjust law is against God’s law.

“For years now I have heard the word ‘Wait!’…We must come to see…that ‘justice too long delayed is justice denied.’…One may well ask, ‘How can you advocate breaking some laws and obeying others?’ The answer is found in the fact that there are two types of laws: just and unjust…One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws.” (King Letter from Birmingham Jail)

These positions all argue that there is a higher moral authority that would make it legitimate to disobey rules. Indeed, King underscores that disobedience in such cases is a moral responsibility.

The argument against disobedience remains in the area of the social contract and the question about who could legitimately argue for the rules to be held or broken? In his Theory of Justice, John Rawles agreed that that there are situations where laws should not be followed and attempts to prevent “simple” lawlessness by stressing that disobedience is:

…a public, nonviolent, conscientious yet political act contrary to the law usually done with the aim of bringing about a change in the law or policies of the government.

H. A. Bedau argued in Civil Disobedience in Focus that in order for disobedience to be legitimate it should be

“committed openly…non-violently…and conscientiously…within the framework of the rule of law…with the intention of frustrating or protesting some law, policy or decision…of the government.”

While Peter Singer stressed

…if the aim of disobedience is to present a case to the public, then only such disobedience as is necessary to present this case is justified…if disobedience for publicity purposes is to be compatible with fair compromise, it must be non-violent.

These positions can be summed up with the idea that certain acts of disobedience are necessary in order to bring a minority position to the attention of the majority. However, in order to maintain its legitimacy, acts of disobedience must be carried out openly, non-violently, purposely, aimed at a specific rule or policy, by people prepared to accept the consequences.

Despite this, there are still critiques aimed at groups that attempt to disrupt via acts of civil disobedience. Often the arguments against disobedience are:

  • CD is not defensible in a democracy as the social contract is established and maintained by the people for the people.
  • CD is illegitimate as it subverts the equality embedded in the democratic process itself.
  • CD can only be acceptable if ALL other (democratic) methods have been exhausted

These critiques are easily enough met if we look at the American civil rights movement. The activists chose not to entrust the democratic process since the process is an endless one and does not necessarily promote change, but can be used to re-enforce established ideas. As King writes: ‘justice too long delayed is justice denied.’ The outlook for social change, brought about from within the system was bleak. By challenging the rules it became more and more clear to the majority that the rules were harmful and needed to be changed.

We then spoke of moving disobedience online. Discussing the ways in which technology can be used to support activism. At the same time our technology use has also created a system in which our activism has been trivialised and subverted. Social media is efficiently used to promote and spread information about injustice. However, social media is also used to trivialize political acts. We click on LIKE icons, re-Tweet links, and share videos but what does it all mean?

Is this Postman‘s dystopia (Amusing ourselves to Death) in action?

The slides