Transmediale: the opening

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I’m in Berlin at the digital arts festival Transmediale for the first time, and of course I’m excited about the topic: CAPTURE ALL. An entire digital arts festival about the datafication of the world, which invited artists to “outsmart and outplay the logic of CAPTURE ALL and that organise more intimate modes of post-digital life, work and play.” Chapters 4 and 5 in my book Seeing Ourselves Through Technology (published open access by Palgrave, or buy in print or download for free from online bookstores) are all about the automated collection and curation of personal data and the quantified self, so of course I had to come and see the art and hear the discussions here.

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Thursday night was the opening ceremony and I sat in a huge packed auditorium with hundreds of others.

The ceremony opened with Hanne Lippard‘s performance of the flow of words we knew from the conference website (very reminiscent of Daft Punk’s Technologic, actually). Here’s an excerpt:

Artistic director of the festival, Kristoffer Gansing, gave a talk about the conference theme, Capture All, which given all the marxist and other critical analyses of the datafied world recently sounded very familiar, and very dystopic. A couple of my tweets: transmediale-my-tweets-about-Kristoffer-Gansings-opening-speech

I did enjoy the way that the opening wove together brief performances with more theoretical talks. Erica Scourti elegantly performed a piece of autocorrect poetry, letting her iPhone suggest words for her and reading them, faster and faster. I only captured a second of video of this, but maybe it’s enough to get the idea.

I had a bit of a Facebook discussion with Ben Grosser (who made the Facebook Demetricator, an excellent intervention into the capture all logics of current social media, but who sadly isn’t here) about how Scourti’s performance worked. Obviously the autocorrect learns from the user – my autocorrect now regularly suggests words like “fakultetsstyremøte” and “ELMCIP”, which I am guessing most of you don’t get. So assuming Scourti used her own iPhone, the autocorrect poem would be customized to her. One of the phrases that popped up was something like “for more info about my work, see my website”, which is certainly the sort of text an artist is more likely to have typed in than many other users. Ben suggested she might have primed her iPhone by pasting in certain words again and again to make a certain theme more likely to appear. I did notice that “love” seemed to pop up a lot, but perhaps she simply tends to write “love, Erica” at the end of emails or something. The final sentence was certainly scripted (she must have pasted it in?) and sometimes, particularly towards the end, she didn’t read exactly what the autocorrect wrote. It was a fascinating performance.

Erica Scourti also has a rather fascinating video work in the conference exhibition, Body Scan, a sort of distracted narrative told by a computer using Google that I might have to write more about later.

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The star of the night was Peter Sunde, recently out of prison after he was sentenced for the Pirate Bay. He did not present an optimistic view of our world. I met him in Bergen before his time in prison and remember him as forceful and still very much willing to fight. Last night he said he had given up.

His talk was riveting, full of tweetable one-liners (and I tweeted several) but with no hope. A sample:

We’re on our way to a broadcast democracy where we have little say anymore.

Fighting the system from within is like trying to fight capitalism by trying to capture all the money.

We don’t need robots, we are robots.

We tried, but it’s over. Capitalism won. We’re happy with our espresso machines.

He finished by saying that like in Wargames, the only way to win the game is to not play. I loved Wargames, but if ‘re going to talk about Wargames, let’s do it properly. The movie is about a kid who unwittingly starts playing a game with a computer he dials up on his modem, but realizes that the game is not a game but very real: he and the computer are starting a nuclear war. Finally the kid convinces the computer to play tic-tac-toe against itself and after hundreds of runs through the game the computer Ai realizes that the only possible outcome is a tie. Thus it is convinced that nuclear war, likewise, is a game where “the only winning move is not to play.”

But we can’t not play technology today, at least not as a society. Individuals can extract themselves, refuse to be on Facebook, resign from the Wikipedia in disgust at the ways in which editors team up and use entries as weapons, but ultimately if we refuse to participate in technology and social media we can’t participate in contemporary public debate, democracy, employment, commerce etc. An absolute digital detox is all but impossible today. We need to build alternatives. Bruce Sterling describes us as not living in digital captalism, as Transmediale’s artistic director said in his introductory talk and as many recent marxist analyses have argued, but in digital feudalism, where we live in spaces owned by our feudal lords (Google, Facebook, Amazon, etc) and are both completely dependent on them and actually feel fealty to them. I think Sterling is right in that these technologies have become part of the air we breathe.

I hope to see far more interventions in the datafied world we live in at the rest of Transmediale. Too much of the program so far has been one-sided criticism of datafication and social media that is so simplistic that it makes things worse. Chanting a list of all the things we track is cool. But once that’s done, is it really helpful to basically just do that again and again?

You can’t not play this game. We need to hack the game, to find other ways of playing the game, to make our own game. Maybe you need to make the computer play against itself.

30. January 2015 by Jill
Categories: Digital Art, Visualise me | Tags: , , , , | Leave a comment

Tracking culture: a workshop on intimate surveillance

I’m traveling home from a wonderful two day workshop in Aarhus, organized by surveillance scholar and philosopher Anders Albrechtslund. It was wonderful: a smallish group of scholars all researching what self-tracking means spending hours each day just talking about it. We had three hour sessions allotted to just two presentations, so a very heavy focus on discussion and sharing ideas. Add to that wonderful food, a beautiful setting at the brand new Moesgaard Museum and a tour of the stunning AROS art museum after dinner and you have a very happy group of academics. Self-tracking is the focus of chapter five in my book Seeing Ourselves Through Technology and this quantified self-representation is one of the things I really want to continue working on, so I was thrilled to be invited to this workshop. This somewhat long blog post includes some notes and examples from the workshop about activity trackers, family tracking and more.

Discussing intimate surveillance at the Tracking Culture workshop in Aarhus.

Discussing intimate surveillance at the Tracking Culture workshop in Aarhus.

Anders Albrechtslund convened the workshop and has written several key papers in surveillance studies, as well as co-editing the anthology Internet and Surveillance, for which they received over a hundred proposals!! This is certainly a growing field. In his presentation, he made a convincing argument for the need to see intimate self-tracking as surveillance, because this will allow us to better understand the power relationships involved. Anders is also interested in ethics and privacy and in the enactment of selfhood through self-tracking. He proposed the concept of the oligopticon, which rather the god-like view of the panopticon gives us very specific, grounded views of that which we track. Someone (probably Chris Till, who was the first discussant) brought up Deleuze’s idea of the dividual at this point (as someone usually does these days at discussions like this). The dividual or the divided individual is the basic unit of society in this view. Corporations don’t really care who you really are as an individual, they just want to know about certain aspects, certain data sets: they want to know you as a dividual.

Anders talked about the transition from a surveillance society to a surveillance culture, which is not so much about something that is forced upon us from above (although that also happens) but just as much about our everyday practices. We actively participate in this surveillance culture, for instance by willingly sharing our data in social media or by using GPS tracking on our kids. Intimate surveillance is about control but also about care. We want to look after our kids and keep our families safe. How then does this inform our ways of thinking about norms?

One blog I’ll be following is Chris Till’s This is not a sociology blog. In addition to his many insightful comments throughout the workshop, Chris gave a really interesting presentation laying out an in-progress marxist analysis of corporations’ use of fitness trackers for their employees. Chris argued that employers aren’t simply wanting their employees to get fitter, and thereby able to create more value in a traditional sense (work harder and be more productive), employees self-tracking creates direct value for employers – and the corporations providing the activity trackers to the employers through the data that is produced. Because trackers standardize the activity done by runners in a way not previously possible, that activity can be compared to other activity, and thus is can be exchanged and produces value. So our workouts become labour in a marxist sense.

Chris Till's presentation at the tracking culture workshop in Aarhus

Chris Till discussing corporations tracking their employees’ exercise data.

Tamar Sharon is another scholar to watch. She is in the STS group  (STS=science, technology and society studies) at Maastricht University and has a grant to explore the quantified self movement and other self-tracking. In discussing Chris’s presentation, she pointed out that it’s not really the employers (like BP giving health insurance discounts to employees who get enough steps) that exploit the workout labour of the employees, it’s the corporations another level up that actually get and use the data. So it’s a case of Fitbit or Google exploiting the smaller corporations.

Of course, once you bring Marx into play you start discussing capitalism, and I remembered Bruce Sterling’s wonderful rant about the internet of things. He argues that it’s not capitalism, it’s feudalism.

Politically speaking, the relationship of the reader to the Internet of Things is not democratic. It’s not even capitalistic. It’s a new thing. It’s digital-feudalism. People in the Internet of Things are like the woolly livestock of a feudal demesne, grazing under the watchful eye of barons in their hilltop Cloud Castles. (location 58)

We are completely dependent on our feudal lords (the biggest in the US are Facebook, Amazon, Google, Microsoft and Apple) and like serfs of old we actually respect and admire them. We feel fealty to them. And if we don’t serve them, we cannot exist (or can only exist with great difficulty) in today’s society. As Chris cited a tweet by Angela Wilson Ursery, perhaps it’s Quantified Serf, not Quantified Self.

The others didn’t agree with (my rendition of) Sterling about digital feudalism, and I’m not enough of a scholar of capitalism or feudalism to really know, but it’s an interesting comparison. I’m not sure what it does to the marxist interpretations.

Tamar Sharon is in the early phases of a study of the quantified self movement and self-tracking, and has set up a fabulous table showing what she sees as three key values in self-tracking and how each value has a positive side but also a fear attached to it.

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Tamar Sharon’s chart showing promises and fears relating to self-tracking, and how they can be viewed through three values: autonomy, solidarity and authenticity.

 

 

“The problem with Marxist approaches,” she said as we were discussing Chris’s presentation, “is that it’s always about false consciousness and exploitation, which can stop you from seeing agency and from moving on to questions of ethos and ethics.” I have to admit I love the marxist approaches that are popping up all over the place in discussions of digital labour. I think we need to think about who benefits and how our leisure and online activities are converted to value for others, but I also think Tamar is right in that this is not the only way we need to think about digital activities like self-tracking. In a way this is the old cultural studies debate about television viewers not being completely controlled by television but having agency, for instance creating fan fiction.

I’ve gone from loving self-tracking to being more and more skeptical of it, but I do still see the pleasures of self-tracking. And you know, we were in a room full of surveillance scholars who are apt to be a bit suspicious of tracking, so I particularly appreciated Tamar’s work to figure out the pleasures that self-tracking can bring, and what it is that the quantified selfers she has interviewed and observed like about self-tracking. Here she is explaining some of the non-reductionist things data can do:

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Tamar Sharon pointing out some of the non-reductionist things data can do.

 

Although Tamar is in the early phases of her research and has only recently started her interviews and observations, she has a really solid theoretical framework worked out and I look forwards to hearing more of her results.

Stine Liv Johansen spoke about tracking children. Her research is about children’s use of media for play, and so she was thinking about possible ways of thinking about self-tracking in this respect.  Tracking babies and children is something I wrote about in chapter five of my book, as well as on the blog, and I was very happy to get even more examples of kid-tracking apps. For instance Kuddle.com, an imagesharing site for kids where parents are notified and have to approve each image a child wants to share, or Tableaux, a system used in a lot of Danish preschools and after school care centers where parents have a smart phone app connected to the school’s systems so parents always know exactly where their kids are (in the gym, on an excursion, at lunch) and when they slept if they still nap at school. Stine emphasized that some of these devices actually give kids greater freedom. For instance, in a Danish city where all school kids got iPads, kids would FaceTime their mum themselves to ask whether they could go home with another kid, and wouldn’t have to ask the teachers and get permission to use the landline phone.

Following a few links I found even more devices on our horizon. I already knew about the Tinitell video, which shows how tracking children can be (presented as or actually?) a way to give kids more freedom.

I found the Paxie bands via a link from the menstrual tracker @clue after seeing a tweet to @clue from another workshop participant, Marie Louise Juul, who is about to start a PhD on intimate self-tracking of things like menstruation and sex. The Paxie bands have a similar argument, but go even further. They not only track the location of your child, but constantly measure their temperature and heart rate. My kids get fevers once or twice a year, and I suppose at those moments it’d be quite useful to have the temperature measurements, but wow, having it constant is quite extreme. Apparently the child can’t remove the band herself, as it takes two adult hands to get it off.

paxie-bandClearly care is a huge part of this kind of intimate surveillance. But how do we balance care and well, paranoia?

Anders Albrechtslund showed us the ad for the new Withings Home, which has exactly the same emphasis on parents who are away from their kids but connected through surveillance technology:

There were other excellent presentations too, for instance by Federica Lucivera, who spoke about heath tracking, and Tjerk Timan, who spoke about the internet of things and how we should study the code behind trackers and not just the people using them, and there were lots of discussions throughout I can’t possibly do justice too. I’m left with lots of ideas, scribbled notes and a pile of links, and a strong motivation to do more work in this area! Thank you to Anders, Kasper and everyone else for a wonderful few days.

 

16. January 2015 by Jill
Categories: Visualise me | Tags: , , , , , , | Leave a comment

Serial: a spontaneous transmedia story or more like Dave Egger’s SoulSearch?

I only discovered Serial last week and have been listening to episodes every day. Suddenly cleaning up the kitchen and making the kids’ lunches is a part of my day I look forward to, because I can listen to Serial. I’m up to episode ten, nearly caught up. This Thursday the last episode of the season will be released. I’m already worried about what I’ll listen to next to make housework more interesting.

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Screenshot of the Serial podcast website showing the first three episodes.

If you haven’t listened to Serial, it’s a lot like watching a really good television detective series, you know, the sort where you either binge-watch episodes because they’re so good or you’re waiting impatiently for the next week’s episode. But Serial is sound only, and it’s the story of a real crime: the murder of high school student Hae Min Lee in 1999. Her ex-boyfriend Adnan was convicted of the murder, and is still in prison, but the case against him had quite a few holes. Sarah Koenig, the journalist and host of Serial, spends the whole season exploring the story of the murder, using audio recordings from the original police interviews and the trial as well as a lot of new interviews with people who were involved and others who help interpret evidence. And hey, Serial is an online-only spinoff of This American Life, a radio show telling short stories about real people made by the excellent public broadcasting  station WBEZ in Chicago. I listened to WBEZ a lot when we were in Chicago. They make really good radio.

Although I’m fascinated by Serial itself, what’s really interesting about Serial from a digital culture perspective is its reception. It’s the most popular podcast ever, with apparently about five million listeners around the world. And a lot of those listeners are adding to the story. That can lead to ethical issues. For instance, Sarah Koenig respects the wishes of important people in the story to not be interviewed, but listeners aren’t bound by journalistic ethics: they dig into court records and find a lot of details about these real individuals that are not mentioned on the show. The Reddit group discussing Serial has collected a lot of information, but also has a very clear rule: no doxxing. Here’s an example of a thread follows that rule in the sense that explicit personal information is not shared, but it is quite clear that the poster has found a lot of personal information about the people involved, and its shared in a general way. Similarly, the subreddit’s list of people involved in the story doesn’t include links to private information but does include links to public websites, news stories and even the Reddit user profiles for some of Adnan’s friends, who have told their versions of the story on Reddit as well. Saad, Adnan’s best friend in high school, even has an open thread inviting people to ask him questions.

Other media than Reddit have stories too, of course. Huffington Post has a collection of photos of the main characters in the story, including a very brief television interview with Hae. There are YouTube parodies – here’s an excellent one by comedian Paul Laudiero pretending to be Sarah Koenig cold calling, well, just anybody, to see whether they have information about the case. There are several podcasts about Serial. But Reddit seems to be where most of the speculation is happening.

It’s interesting and disturbing how journalistic ethics fall by the wayside once you open up a real murder case to public speculation as is happening in Serial. There’s something about the structure of the murder case that invites us to treat it as an ARG, an alternative reality game, where you’re supposed to go looking for clues. Except this is real life. Sarah Koenig talks to us listeners very directly, using “you” to refer to us frequently. She invites us to help solve the mystery, to pay attention to the clues along with her. She wants us to play along. Did she realize how far listeners would go?

What if this case is re-opened? Is there any way a new trial could be fair after this level of speculation? Or would that be more fair? Is crowd-sourcing justice a good idea?

I’m reminded of a scene in Dave Egger’s 2013 novel The Circle where our protagonist, Mae, leads a crowdsourced global hunt on a random fugitive from the law. She announces to the millions of viewers:

“In seconds, the computer will select, at random, a fugitive from justice. I don’t know who it will be. No one does. Whoever it is, though, he’s been proven a menace to our global communicity, and our assertion is that whoever he or she is, SoulSearch will locate him or her within twenty minutes. Ready?” (446-7)

A billion people are watching as a 44 year old British woman is selected. She locked her children in a closet and let them stave to death, but has not been found by the police, ten years  after the crime. Users around the world work to find any information about the woman, and within a few minutes a photo was found that matched the passport photo. They knew her address and her alias. 79 watchers lived in the same town as her. Someone said she worked with her. At the request of Mae, our host, she turns on her camera. The fugitive realizes she is being chased.

“Follow her!” Mae finally yelled, and Gretchen Karapcek and her camera began pursuit. Mae worried, momentarily, that this would be some botched effort, a fugitive found but then quickly lost by a fumbling coworker. The camera jostled wildly, up the concrete stairs, through a cinderblock hallway, and finally approached a door, the white sky visible through its small square window.

And when the door broke open, Mae saw, with great relief, that Fiona Highbridge [the fugitive] was trapped against a wall, surrounded by a dozen people, most of them holding their phones to her, aiming them at her. There was no possibility of escape. Her face was wild, at once terrified and defiant. She seemed to be looking for gaps in the throng, some hold she could slip through. “Gotcha, kid-killed,” someone in the crowd said, and Fiona Highbridge collapsed, sliding to the ground, covering her face.

(..)

“Lynch her!” someone outside the laundry yelled.

“She must be kept safe,” Stenton hissed into Mae’s ear.

“Keep her safe,” Mae pleaded with the mob. “Has someone called the police–the constables?” (450-451)

Lynch mobs are an obvious concern when it comes to crowdsourcing a murder investigation. So far, the speculations around the murder of Hae Min Lee seem reasonably safe. The clear rules on the subreddit seem to be being followed. There may well be other, more hidden sites that are less circumspect, but they’re not popping up on my relatively surface level Google searches, and if most people aren’t seeing them we probably won’t see lynch mobs. Of course, it doesn’t take a physical mob to do serious damage to an individual in the digital age.

In The Circle, the crowd wants another target after their first success. This time they pick a civilian – a friend of Mae’s. He wants nothing of it, though, and in trying to escape the furious people chasing him, drives himself off a bridge, falling to his death (The Circle 450-461).

Let’s hope we’re not that hungry for the chase in – or after – Serial.

15. December 2014 by Jill
Categories: social media | Leave a comment

Writing photographs (#1YearNoCam)

The visual turn on the internet has been evident for a few years now. Our cameras are computers, always in our pockets, always connected to the internet. We share photos in conversation, in seduction, for a laugh, to make a political point, to show the world who we are, where we are, what we like or to share information. Facebook and other networks prioritise images in our news feeds, blog posts now (unlike a decade ago) look strange without an image near the top, and we create visualisations of our research or arguments so that people will share them. The shareable image is the soundbite of bygone media days.

It makes perfect sense, then, that a digital poet like Jhave (pronouced jah-vey) would choose to write as though he were photographing.

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David Jhave Johnston is a well established writer of electronic literature known for his beautifully multimodal works. He combines images, sounds, movements and words into literary works that are more than literature. Originally from Canada, he lives in Hong Kong and his Tumblr, jhaveHK, was full of photographs of his surroundings before he made a vow to abstain from photographs a few days ago:

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It’s interesting, don’t you think, that this manifesto, this statement disavowing images, is itself shared as an image? So many of our images on the internet today contain text. This statement requires the image format only to preserve the layout (strict, formal, simple, with a neutral font and no use of bold or italics) and to include a signature, the mark of the human hand contrasting the typed words.

Perhaps the statement is already imagined hanging on the wall of an exhibition in a year’s time, as other artists’ statements have hung on gallery walls.

“Every time I feel like taking a photo, I shall describe the photo in writing as if I had taken it”, Jhave writes. The dominance of the photograph already has us thinking in photographs, framing the world around us in our imagination even when we don’t take the photo with our cameras, noticing symmetries and contrasts in our visual surroundings that we might not have seen without the knowledge of the camera deep in our culture. Susan Sontag put it thus on the first page of On Photography in 1973:

In teaching us a new visual code, photographs alter and enlarge our notions of what is worth looking at and what we have a right to observe. They are a grammar and, even more importantly, an ethics of seeing.

I find it easy to see Jahve’s written photographs in my mind, as street photos, photos of the everyday, art photos.

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Jhave’s written photographs are timestamped and geocoded in the manner of a digital photograph, though not mechanically: Jhave writes in the location of each: “5F stairwell CMC, HK” and Tumblr adds the time stamp when Jhave posts the text.

Hans Kristian Rustad is currently working on the influence of the camera on literature, including digital literature, and I have heard others speak about the ways in which the technology of the camera affects our ways of thinking about and representing the world, visually of course, but also in other modalities. One of Hans Kristian’s recent articles is about the Norwegian poet Hanne Bramness’s 2010 book Uten film i kameraet (translated to English in 2013 with the title Without Film in the Camera) where photographs, some by famous photographers, some by amateurs, are described in words.

I love that Jhave’s #1YearNoCam is not just about how we see the world as photographs but also about a sort of asceticism in refraining from taking photographs. The title clearly follows on from last week’s #1WkNoTech project (a netprov led by Mark Marino and Rob Wittig where participants pretended to abstain from technology for a week while tweeting about it to support each other) and can similarly be read as a sort of critique of the idea of digital detox. I’ll be following the project over the next year – and I’ll probably find myself writing these little snapshots of my world in my mind, as well. Maybe I’ll imagine some written photographs I haven’t actually seen, as well.

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20. November 2014 by Jill
Categories: Digital Art, Electronic literature | 2 comments

How the Narrative Clip utterly fails to document my life

I was excited to receive my Narrative Clip this spring. It’s the first consumer lifelogging camera: you clip it to your clothes and it silently takes a photo every 30 seconds. Then you connect it to your computer. It uploads photos to the Narrative server, processes them, and  a while later I can view the photos in my Narrative iPhone app.

“Remember every moment,” the website urges. This device, the website promises, will become your memory. It will capture the moments that are really important to you:

Capture the moment as it happens, without interference. Complement your staged photos of majestic scenery with the intensity of the small moments that matter the most.

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The assumption that technology can do a better job at capturing human experience than humans can (“without interference”) is a classic example of the dataism I wrote about in my book, and that I talk about in my TEDxBergen talk, “What Can’t We Measure in a Quantified World?” Still, the idea of capturing everyday moments we might not have thought to photograph is intriguing. I was interested to see what my days looked like seen from the perspective of this little camera.

Unfortunately, the Narrative Clip fails utterly at capturing the small moments that matter the most. It doesn’t actually document my life at all. Like all technology, it sees what it sees, not what I see.

Here’s a timelapse video of the 77 photos taken on a Tuesday in Chicago this spring between 15:47 and 17:29. 166 photos were taken in total: these are the photos that the Narrative software thought were the most interesting. The time-lapse video is pretty close to the way you can scan through the still images in the app on your phone.

As the camera was snapping these photos, I was walking with my six-year-old daughter from her school to her ballet class. She was hungry and there were no parks or benches on the way, so we sat down on a low fence that happened to face a wall covered with advertisements. You’ll notice that these are the only faces in the camera, and the algorithms have decided that they must therefore be the most important photographs, using the ads as the cover image for the sequence. Jessie decided she would like to wear the camera during her ballet class, and we thought perhaps the images would be more exciting – all those mirrors and beautiful dancers, you know? But as you see, the camera really didn’t capture anything very memorable about the ballet class either.

It turns out to be really hard to get the Narrative Clip to capture any images of my children, because the clip is worn at chest height and my children only reach up to my waist. So I tried fastening the clip to my jeans pocket instead. Not much better.

According to the website, the software selects the most significant photos using a “momentification” algorithm.

narrative-clip-website-blurb

 

“Momentification” is the process where all your photos are uploaded to the company’s cloud servers, analyzed, sorted and sent back to you with the system’s best guess as to what the most important photos are. Based on my experiences, human faces, even on billboards or on stranger’s faces at the table next to you at a café, are given high priority, which makes sense. Photos that are similar to each other tend to be left out of the time-lapse views of your “moments” so that you get more variety instead of a hundred photos of the same wall.

In my case, the momentification highlighted things that were not important to me, like the advertisement on the wall. Just as importantly, the camera itself did not capture the things that are important to me, like my children. The camera’s fixed position on my chest or jeans pocket gives it a very limited view. Perhaps Google Glass would do a better job, as its camera would move with your head. But even if a camera could perfectly capture what my eyes see, would that really capture my experience satisfactorily?

I wrote more about the Narrative Clip in chapter four of my book Seeing Ourselves Through Technology: How We Use Blogs, Selfies and Wearable Devices to See and Shape Ourselves, comparing it to other forms of life logging. You can buy the book in print or download it for free.

And if you’ve used the Narrative Clip, I’d love to hear how you experienced it.

14. November 2014 by Jill
Categories: Visualise me | Leave a comment

If the digital present is already history, what is the future?

I’m at Le sujet digital in Paris and just heard Tim Barker give a fascinating talk about time and the digital, which also happens to be the title of his book which I’m looking forwards to reading. He talked about how technology is changing the way we experience time, from a linear idea of time, suited to narrative and the written word, to today’s time where the present is stored and then processed or rendered or represented almost-instantly but not quite instantly – leading us to think of the present as already the past. He started and ended his talk by showing this video from 1974 of a woman experiencing the echo in her voice that used to come with long-distance telephone conversations.

Electronic circuits delay and briefly archive the present in order to process it, or at least, to process the data captured that represents the present. Thus, Tim Barker argued, today we experience the present as past, as already-archived. He relates this to Boris Groys who sees history as a “series of processional presences” as well as to art historian Terry Smith‘s ideas of “living in a condition of contemporaneity”, with pasts that keep returning, as well as to media archeology’s work on analyzing the material basis for our experiences with technology.

Another example of an artwork that plays with this is Mark Hansen and Ben Grusin’s Moveable Type, an installation in the lobby of the New York Times building, which rummages through the archives of the newspaper (history) as well as search terms and comments entered on the newspaper’s website in real time by readers (the present). The present becomes history, is mixed into history.

In Tim Barker’s words: “The present is continually delayed, given the same material existence as the past so it can become signal for the computer that is indistinguishable from the signal the computer receives from the archived data.”

There were lots of references to theorists and philosophers in the talk (Flusser and Kittler were key but there were many others), and I’m guessing Tim Barker’s book contains a wealth of material for anyone interested in time and the digital.

I found the idea of the present as already past quite fascinating, but wonder about how this might affect our experiences of the future, if we see the present as already history. Is the future also compressed into a sense of history?

Predicting the future through data about the past and the present is increasingly common and apparently desirable. I’ve previously wondered whether we really want to predict election results as Nate Silver did using data, and I’ve been fascinated by Barabasí’s startlingly accurate predictions of where people will go next based on their earlier movements as tracked through mobile phone data. The baby trackers I wrote about in Seeing Ourselves Through Technology, and briefly in a blog post, also claim to be able to predict when your baby will wake up or be ready for a nap or be hungry, all based on historical and real time data. Indeed, the main point of the Quantified Self movement is to improve yourself, to control your future by understanding your past and present through data.

I’m not entirely sure that the experience of the present as already past is only a digital phenomenon. Surely diary-writing would have the same effect? Or writing a letter, knowing that the present you are writing in would be the past by the time the recipient received it, or even as you yourself reread it a moment later? How different is that to the echoes and delays of the present in the 1974 video of an echoed voice?

Data’s promise that we can use the past and the present to predict the future can also be read as a linear, teleological experience of time. The future becomes visible through “objective”, data-driven predictions.

13. November 2014 by Jill
Categories: Digital Art | Tags: , , , | Leave a comment

My TEDxBergen talk: What Can’t We Measure in a Quantified World?

A few weeks ago, I gave a talk at TEDxBergen about wearables, the Quantified Self movement, dataism and all the things we cannot and might not want to measure. The talk is a shorter version of chapter 5 in my new book Seeing Ourselves Through Technology (which you can buy in print or download for free) and tells a story about my own questions about what we can and cannot measure, using some of my own logs as well as looking at examples of apps like Spreadsheets and thinking about the relationship between quantified personal data and reality. Here’s the talk!

I really enjoyed the other talks at the event as well. Linn Søvig spoke about her passion for games, and her work translating between game developers and a general audience. Brad Berens spoke about Shakespeare’s business strategies as a model for contemporary businesses. Nico Rose spoke about luck and how to create it. Pellegrino Ricardi spoke about cross-cultural communication, and Sergey Medvedev told us about the many, many walls that have been built between countries since the fall of the Berlin wall.

12. November 2014 by Jill
Categories: Visualise me | 2 comments

Academic outreach as click bait: new genres of scholarly social media

buzzademia

How should academics communicate their research to the general public? Maybe through memes, quizzes and click bait?

If you’ve read Chris Rodley’s two part Buzzfeed posts on Post-Structuralism Explained With Hipster Beards you might actually nod and think that might not be such a bad idea. And here is an example of post-publication peer review for that particular piece, snatched from a comment in the Buzzademia Facebook group:

“The post-structuralist via hipster beards list was a powerful piece that was both funny/engaging and helped me better understand post-structuralism. It’s the perfect example for what Buzzademia can and should do!” — Dr. Cheryl E. Ball, Kairos Editor.

Anne Cong-Huyen, Wendy Hsu, Kim Knight, Mark C Marino, Amanda Phillips, Chris Rodley have decided to go for this academic click bait and launch Buzzademia, which is “a peer-reviewed journal 4 Buzzfeed-style scholarship”.  Here is the Facebook group, where scholars are discussing how to make quizzes about which feminist theorist you are (here are instructions for creating a quiz on Buzzfeed – and here are other tools for creating Buzzfeed content, which anyone can do) and using Pokemon to understand Deleuze (A thousand Pikachus: Capitalism and Transmedia) And here is the manifesto, published on Buzzfeed as a listicle, of course: 10 Reasons Professors Should Start Writing Buzzfeed Articles.

Mark Marino wrote that listicle, and is also interviewed by the Chronicle, where he explains: “My dream for this is that you eventually get locked in a click-bait loop of scholarly arguments, rather than articles about Disney princesses and what to do in your 20s,” he said.

The internet has of course brought other novel genres of research dissemination. There’s Dance Your PhD (“The dreaded question. “So, what’s your Ph.D. research about?” You take a deep breath and launch into the explanation. People’s eyes begin to glaze over… At times like these, don’t you wish you could just turn to the nearest computer and show people an online video of your Ph.D. thesis interpreted in dance form?”) Here’s one of my favourites from this year’s finalists:

There is standup research, or Forsker GrandPrix, where researchers have four minutes to present their research and a jury picks the best – which I suppose isn’t really an internet thing, but does seem aligned to the soundbites that we share in social media. We could say TED talks and the like are a related genre.

And of course there is blogging and tweeting, which is what I do. But you can also do blogging and tweeting in a way more attuned to a non-academic audience, like Sunniva Rose’s “pink blog” about fashion and nuclear physics. There’s Oxford University Press’s rather excellent Tumblr, which works even better when each post is sandwiched into your Tumblr-feed than when viewed as a standalone blog. My own university has a pretty good Instagram. I’m reading a book by Deborah Lupton right now, and she has wonderful Pinterest boards gathering visual examples of the practices she discusses in her research. She also wrote a blog post about using Pinterest in research.

Any other good examples?

28. October 2014 by Jill
Categories: Academia, social media | Leave a comment

How we pose in photographs: hand signs and cultural differences

One of the highlights for me from the Association of Internet Researchers conference (#IR15) in South Korea last week was the extra-curricular learning. About many things, but in this post let me focus on what I learnt about selfie culture and visual, digital self-representations. I watched how people use selfie sticks and learnt how to use one myself. I got to see Seoul through the eyes of k-pop fan Kristine Ask, who could explain all the cardboard cutouts of ridiculously good-looking young men outside the cosmetics stores and the lengthy schooling that goes into the very media-convergent profession of k-pop star. And as we sung karaoke into the night Crystal Abidin, an expert on Asian commercial blogging, taught us how to take selfies with the appropriate hand signs. Here is a video she sent us showing a whole pile of “cute” hand signs (cuteness or Kawaii as the Japanese call it is important throughout Asia) demonstrated by a cute Australian girl lip-syncing to a Korean song.

I started thinking about the many different ways in which we pose for the camera. Pierre Bourdieu writes a bit in Photography: A Middle-brow Art about how important it is to pose when somebody takes your photo. It’s a way of acknowledging the ritual. Even the way we tend to face the camera is part of this ritual:

Honour demands that one pose for the photograph as one would stand before a man who one respects and from whom one expects respect, face on, one’s forehead held high and one’s head straight. (page 82)

So the way you pose for a photograph is a way of establishing a relationship with the viewer. Your pose says something about how you relate to the viewer and how you expect the viewer to relate to you.

Obviously the way we pose for portraits and for selfies has changed over time – just think of the stiffness of Victorian portraits (although there are also examples of very irreverent Victorian portraits). When we see an old portrait where the subject poses in what we think of as a modern way – as in the photobooth portraits I wrote about a few months ago,

There are also cultural differences in how we pose. Some are geographic, as the cuteness hand signs in Asian culture. Showing the v-sign when someone takes your photo or in a selfie is pretty constant in Korea, it seems (and there’s a whole history to it), but not so common here in Norway. Here’s a list of 29 ways to use your hands to look cute, or kawaii. These US hand signs as explained to mothers of teenagers are clearly very different from the Asian hand signs. Rude seems more the goal than cute. THere’s also the suburban gang sign thing that goes on in some US photos, though it’s often unclear whether people in the photos actually intend their hand signs to be gang signs or just think they look cool.

You can find lessons too. Here’s a tutorial clearly aimed at people outside of Asia who want to learn how to do cute Asian poses:

I’m wondering about what other styles of pose there are. In Chicago I noticed another kind of posing where you twist your hips for full body shots in what to me looks like the style of a photo model. Sort of like the fashion poses sketched below. These poses were being struck almost identically by women and children alike. I wonder whether this is a more Hispanic style of posing, or perhaps it’s simply inspired by fashion shoots and, for children perhaps, by shows like Toddlers and Tiaras.

Fashion figures drawn by tyleramato at Deviant Art.

Obviously I pose in a culturally specific way just as anyone else does. Some of my pose is about trying to look as “beautiful” as possible and to hide features I dislike, which is probably a pretty universal drive behind poses. Over time I’ve learnt some ways of smiling and holding my chin that work better than others in the hide-the-imperfection game, although I constantly make mistakes and end up hating the photo anyway. I often wonder what to do with my hands, so having some hand signs might help – but unless done with mock irony with other selfie scholars I worry they would make me seem unprofessional. And there’s such an uneasy balance between trying to make my photos seem professional yet hip, serious yet approachable. I usually fail ;)

It’s harder for me to see the cultural specificity of the way I pose though. We (as in the group of people I try to fit in with – mid-career Westerners? Mothers who like technology? Blogging academics? How to define “we”?) say “cheese” and smile and look straight at the camera. We don’t do hand signs, unless they are ironic. We try to act “natural” while clearly acknowledging the camera. I will have to watch “us” more to learn more.

If you know more about poses and hand signs for portraits and selfies around the world I’d love to hear about it. And if some scholar somewhere has actually done research on this, please let me know!

Update: This post by Jolynna Sinanan on posing in Instagram photos in Trinidad and the UK is very closely related to the thoughts in this blog post – go read it! 

27. October 2014 by Jill
Categories: Visualise me | Tags: , , | Leave a comment

The #IR15 Selfie Pedagogy Workshop

I’m in Korea at the Association of Internet Researchers’ annual conference, and having a great time. I bought a selfie stick in Seoul and the Twitter hashtag is hopping and I’m loving having the chance to talk face to face with all these fascinating people doing fascinating research on the internet, which fascinates me.

The selfie pedagogy workshop today was FABULOUS and if you teach and have the slightest interest in using selfies in your teaching, you should really take a look at the wonderful assignment ideas the participants came up with today. I would recommend reading while watching the video of the groups presenting the assignments. The presentations of the assignments begins at 59:40 minutes into this stream and take about 25 mins total. The verbal presentations captured on the video really add to the way you’ll be able to understand the ideas behind the assignments, and were all very well thought out beyond the words that the groups had time to write down.

The topics the participants chose were selfies and 1) friendship, 2) policing and norms, 3) political economy of selfies, 4) technology, access and connectivity, 5) historicizing the selfie and 6) representing gender fluidity. Do feel free to use or build upon any of these assignments. Thank you so much to everyone who was involved, online and offline!

Oh, and before we got to making new assignments, the participants did Alice’s celebrity selfie assignment, with some wonderful results! Here are a couple of my favourites.

Obama funeral selfie

A photo posted by @ir15selfie on

#wearekpopstarnow #withnomakeup?!

A photo posted by @ir15selfie on

Obama funeral selfie

A photo posted by @ir15selfie on

21. October 2014 by Jill
Categories: social media, Teaching | 1 comment

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