WebnographY

Goodbye, Blogger- Migrating to JennyRyan.net!

2008-08-06T05:05:00.002-05:00

This is my final post on this blog, as I am excited to *finally* announce my transition to Wordpress on my own domain name- that would be JennyRyan.Net! Please update your bookmarks and your feed readers accordingly; the direct link to the blog is http://www.jennyryan.net/musings. I'm still in the process of manually copying posts over from this blog and my old iggli blog, due to inexplicable import failures, but I look forward to spending some time developing my website.

Future plans include:
-A cyberanthropologist's toolkit, replete with links to pertinent literature, blogs, academic programs and journals.
-Publishing some of my creative writing and poetry in hyperlinked-labyrinth form.
-Addendum chapters to my thesis, The Virtual Campfire, in which I will reflect upon: the uses of Facebook post-college; the role of Tribe.net in the formation and display of subcultural capital; and the role of social networking sites in the 2008 Presidential election.
-A collaborative web-based art project centered on connecting the art, music, and writing of talented friends and acquaintances, and potentially engendering new forms of creative expression in cyberspace.

I suppose it all still falls within the somewhat-undefined umbrella term "Webnography," but for now and as of late I have been merely musing. The only thing that ever remains the same, is my name.

Chameleon-ly Yours,
Jenny Ryan (.net!)

Remaking the Mirror

2008-07-21T20:35:00.007-05:00

Perhaps it's but a personality trait, but I find myself decidedly undecided, residing in a constant state of indecision. For better or worse, I turn to the steady hum of the interweb for inspiration. Going out to dinner entails a lengthy perusal of online reviews (three cheers for yelp!). My life decisions, beginning most memorably with the college search since the advent of high school, are group decisions. This is not to say people have not always been composed of their collective interactions (read: culture), but that this process is occurring in new ways that have yet to be understood and categorically ordered into consciousness.

For as much as we are conduits of culture, we are also its composers. Being as it is the dawn of a new era of mediated communication, we are in prime position to create new memes for future generations. This is imperative, for as anyone tapped into the collective neural net knows (and that's everybody, to varying forms and degrees), the world is in a deep malaise that, while it may never be undone, must be remade. Degunk the junk and foster the funk.

Through the mirror, darkly sinister forms abound. The websites I have been researching glamorize "stupid spoiled whores," revel in misanthropy, and celebrate self-mutilation. This is the ugly underbelly of a jaded generation, saturated with the soulless machine of a media industry gone mad. Eventually, one would imagine, we will reach satiation and revolt against this funhouse mirror of our society. That is to say, we may and must remake the mirror.

Here we stand, poised at the precipice of a new era of information flow. The simple existence of these websites is telling: with the ever-evolving tools of the interweb, the ever-increasing population of the digitized can join the conversation. Little surprise it is that we converse online in the same way we converse offline: we gossip about others, consume media and talk about it, create representations of ourselves through performative acts, confess our darkest secrets and innermost longings in the sanctuary of like-minded others...

And, like in life, some clamber for soapbozes where they may espouse prolifically to a mostly unseen (but potentially vast) audience, while many lurk about, not wishing to be heard but willing to absorb. Though most of us be sheep, theories regarding the wisdom of the crowd contend that diluting and diversifying such a crowd will increase the chances of its survival.

In order to survive, we need to be critical producers of alternative points of view. This post was originally inspired by the research I'm conducting on pro-self harm websites; having sussed out the black-and-white, the extremes, I've moved on to the nuanced middle ground. In this space that is neither supportive of self-destruction nor condemning of such a perspective, there are emerging voices that seek to not only reflexively examine the issue as it stands, but to redefine the very definition of "pro-self harm." Not supportive of the disordered habits that are the coping mechanisms for our culture, but supportive of those who are clearly in need of support most of all. Effective support entails not only empathy and understanding, but strong voices (herders, if you will) with the capacity to critique our disorderly conduct and call new memes into being. So clamber on up, to the top of the search results, redefine the folksonomy, and remake that mirror (repetition numero tres).

Consider this a call to action.

Some inspiration:
mamaVISION: Highly controversial (read: popular) personal blog of a 30-something ex-model turned mother, dedicated to spreading awareness of our eating disordered society and empathetically communicating with the sufferers themselves.

We Bite Back: Post-pro-ana - Postmodernizing the discussion of eating disorders and encouraging recovery.

Suicide: Read This First: Another form of "pro-suicide"- offering empathetic understanding and resources.

Self-Injury: A Struggle: Longstanding site devoted to spreading awareness and cultivating a community of support for self-injurers, created by a fellow self-injurer.

Book Review: The Powerbook, by Jeanette Winterson

2008-07-18T09:11:00.005-05:00

"The world is a mirror of the mind's abundance,"
is typed alone to a page near the end of this novel.

What Winterson makes abundantly clear is the true process of storytelling, a process that abstracts the past and remaps the future. Our heroine, Ali, taps out stories for her customers, sent through the ethereal interweb in pursuit of such an impact: "freedom, just for one night."

As much as the story shifts so does she, hurtled through the lives of fairy tales past, retold again and again in various guises. Through such shifting of the story, for which the screen is a conduit, we find a metaphor for the ever-fluxing selves in which history and memory are contained:

There are so many lives packed into one. The one life we think we know is only a window that is open on the screen. The big window full of detail, where the meaning is often lost among the facts. If we can close that window, on purpose or by chance, what we find behind is another view.

This window is emptier. The cross-references are cryptic. As we scroll down it, looking for something familiar, we seem to be scrolling into another self- one we recognize but cannot place. The coordinates are missing, or the coordinates pinpoint us outside the limits of our existence.

If we move further back, through a smaller window that is really a gateway, there is less and less to measure ourselves by. We are coming into a dark region. A single word might appear. An icon. This icon is a private Madonna, a guide, an understanding. Very often we remember it from our dreams. "Yes," we say, "Yes, this is a world. I have been here." It comes back to us like a scent from childhood.

These lives of ours that press in on us must be heard.

We are our own oral history. A living memoir of time.

Time is downloaded into our bodies. We contain it. Not only time past and time future, but time without end. We think of ourselves as closed and finite, when we are multiple and infinite.

This life, the one we know, stands in the sun. It is our daytime and the stars and planets that surround it cannot be seen. The sense of other lives, still our own, is clearer to us in the darkness of night or in our dreams. Sometimes a total eclipse shows us in the day what we cannot usually see for ourselves. As our sun darkens, other brilliancies appear. And there is the strange illusion of looking over our shoulder and seeing the sun racing towards us at two thousand miles an hour.

What is it that follows me wherever I go?

Not that the self be shaken loose, but that it be found, reassembled, in the process of remembrance itself. Which is to say: I am the sum of parts, artifacts of time, indulgent fantasies and messier proclivities. And in this space, here and now, I am neither man nor woman but as yet an alien voice, hanging in makeshift space.

That said, I must say that this novel is reminiscent of my adolescent online diary: a tangled, messy, yet occasionally brilliant jumble of bits and pieces devoted to the wistful myth of romantic love. While the perfect companion to 20-minute subway rides, the writing here is oft redundant and cliched. Still, an inspiration for a new era of writing and reading.

between a rock and a space place:

2008-07-16T18:14:00.003-05:00

when eyes meet there is a flash of understanding.
where within the screen do we find our mirror neurons firing forth?
pay attention
to the data.
taken together in infinite intricate interactions
of form and meaning,
we create a tapestry of makeshift sighs, high fives, smiles, shared laughter;
we remake the mirror daily.
intrigue takes us to the source.
swim liminal we shall through life's watery edges,
and take time and care to trim the hedges.
(so coax and buzz the furry fuzz,
for useless is as useless does)

the most beautiful thing that i ever read...

2008-07-08T06:09:00.005-05:00

...is the introduction to e.e. cummings' collected works. i read it many years ago, and pull it up whenever i need a reminder as to why i live the way i do - in the pursuit of being continually reborn, in the refusal to settle for anything less than a little more than everything, with the acceptance that i don't quite "fit" and never will, dedicated to truths found only by my own accord- pardon my tendency to manifestos, but you'll see what i mean. enjoy!

---

The poems to come are for you and for me and are not for mostpeople-- it's no use trying to pretend that mostpeople and ourselves are alike. Mostpeople have less in common with ourselves than the squarerootofminusone. You and I are human beings;mostpeople are snobs. Take the matter of being born. What does being born mean to mostpeople? Catastrophe unmitigated. Socialrevolution. The cultured aristocrat yanked out of his hyperexclusively ultravoluptuous superpalazzo,and dumped into an incredibly vulgar detentioncamp swarming with every conceivable species of undesirable organism. Mostpeople fancy a guaranteed birthproof safetysuit of nondestructible selflessness. If mostpeople were to be born twice they'd improbably call it dying--

you and I are not snobs. We can never be born enough. We are human beings;for whom birth is a supremely welcome mystery,the mystery of growing:which happens only and whenever we are faithful to ourselves. You and I wear the dangerous looseness of doom and find it becoming. Life,for eternal us,is now'and now is much too busy being a little more than everything to seem anything,catastrophic included.

Life,for mostpeople,simply isn't. Take the socalled standardofliving. What do mostpeople mean by "living"? They don't mean living. They mean the latest and closest plural approximation to singular prenatal passivity which science,in its finite but unbounded wisdom,has succeeded in selling their wives. If science could fail,a mountain's a mammal. Mostpeople's wives could spot a genuine delusion of embryonic omnipotence immediately and will accept no substitutes.

-luckily for us,a mountain is a mammal. The plusorminus movie to end moving,the strictly scientific parlourgame of real unreality,the tyranny conceived in misconception and dedicated to the proposition that every man is a woman and any woman is a king,hasn't a wheel to stand on. What their synthetic not to mention transparent majesty, mrsandmr collective foetus,would improbably call a ghost is walking. He isn't a undream of anaesthetized impersons, or a cosmic comfortstation,or a transcedentally sterilized lookiesoundiefeelietastiesmellie. He is a healthily complex,a naturally homogenous,citizen of immorality. The now of his each pitying free imperfect gesture,his any birth of breathing,insults perfected inframortally milleniums of slavishness. He is a little more than everything,he is democracy;he is alive:he is ourselves.

Miracles are to come. With you I leave a remembrance of miracles: they are somebody who can love and who shall be continually reborn,a human being;somebody who said to those near him,when his fingers would not hold a brush "tie it to my hand"--

nothing proving or sick or partial. Nothing false,nothing difficult or easy or small or colossal. Nothing ordinary or extraordinary,nothing emptied or filled,real or unreal;nothing feeble and known or clumsy and guessed. Everywhere tints childrening,innocent spontaneaous,true. Nowhere possibly what flesh and impossibly such a garden,but actually flowers which breasts are amoung the very mouths of light. Nothing believed or doubted;brain over heart, surface:nowhere hating or to
fear;shadow,mind without soul. Only how measureless cool flames of making;only each other building always distinct selves of mutual entirely opening;only alive. Never the murdered finalities of wherewhen and yesno,impotent nongames of wrongright and rightwrong;never to gain or pause,never the soft adventure of undoom,greedy anguishes and cringing ecstasies of inexistence;never to rest and never to have;only to grow.

Always the beautiful answer who asks a more beautiful question

Select your sex!- er, gender? Wait isn't this the internet?

2008-07-07T03:12:00.007-05:00

A couple of days ago, the following message popped up on my Facebook homepage and has yet to disappear:

It would seem those who choose not to identify as "his" or "her" has become an issue of some urgency for Facebook. They've written a blog post about the issue:

As Facebook grows in other languages, we are learning a lot about what the "Facebook Experience" is like for people around the world. One of the first challenges was getting words that are really long in other languages to fit on the screen properly. Recently, we've been figuring out how to deal with a new challenge—grammar. Ever see a story about a friend who tagged "themself" in a photo? "Themself" isn't even a real word. We've used that in place of "himself or herself". We made that grammatical choice in order to respect people who haven't, until now, selected their sex on their profile. However, we've gotten feedback from translators and users in other countries that translations wind up being too confusing when people have not specified a sex on their profiles. People who haven't selected what sex they are frequently get defaulted to the wrong sex entirely in Mini-Feed stories. For this reason, we've decided to request that all Facebook users fill out this information on their profile. If you haven't yet selected a sex, you will probably see a prompt to choose whether you want to be referred to as "him" or "her" in the coming weeks. When you make a selection, that will appear in Mini-Feed and News Feed stories about you, but it won't be searchable or displayed in your Basic Information. We've received pushback in the past from groups that find the male/female distinction too limiting. We have a lot of respect for these communities, which is why it will still be possible to remove gender entirely from your account, including how we refer to you in Mini-Feed. We hope this change will make the Facebook experience even better across the world. Let us know if you have any thoughts about this on our suggestions page. Naomi is a Product Manager at Facebook.

Apparently it's an issue of being lost or, as the case may be, misconstrued in translation.

I didn't select a sex, just clicked 'close'; confusion regarding such things has a salubrious effect on consciousness, methinks.

Sussing Out the Issue of Pro Self-Harm Websites

2008-07-04T15:19:00.006-05:00

I've come to a point with this Berkman/danah boyd project on pro-self harm websites where I have a reasonable grasp of the discourses surrounding the issue. Pro self-harm websites (eg; pro-eating disorder, pro-cutting, pro-suicide) are yet another example of an underground movement demonized by mass media and made into a binarized issue of battling moral agendas. However, moral panics serve the primary function of legitimizing a subculture based on rebelling against popular discourse (interestingly, Sarah Thornton is once again the scholar par excellence when it comes to youth and subculture theory).

The best studies I've read so far call for a middle-path approach. Rather than continuing to enforce the black-and-white thinking of pop journalists and those who subscribe to the disease/illness paradigm of self-harm purported by the medical industry and the field of psychiatry, these scholars call for a dialectical approach that involves empathic understanding and collaborative participation in reconstructing the meaning of "pro self-harm" from within the communities in question. In a word, ethnography.

Word.

In other news, The Virtual Campfire been getting hits from all over the world! Roger that, interest in online social networking has reached pandemic proportions :):

In Pursuit of the Bonfire

2008-07-04T02:06:00.009-05:00

From the mid-19th century California Gold Rush to the turn-of-the-20th century cinematic fame of Hollywood, the furthest-west segment of the United States has inherited the legacy of the New Frontier. Today, the San Francisco Bay Area serves as the nexus of American utopianism, home of Silicon Valley and the dot-com frenzy, haven for hippies new and old.

I seek not to conclude my research of online social networking, but to extend its implications and apply it toward understanding the interconnected mysteries that keep me captivated by anthropology. The literature of cyberspace has quite literally predicted the future now within which we are currently living. The first step, then, is to become familiar with this literature, ranging from science fiction books and films to new ways of crafting contemporary folklore through the use of modern media technologies.

I've been chatting with James Curcio, author of Join My Cult! and, more recently, Fallen Nation. They're also on my summer reading list, and fit quite neatly into the literature I'm looking to submerge myself in (indeed, our chats have been a substantial part of the inspiration behind this post). I'm hoping to contribute to one of his new projects, Mythos Media, which seeks to produce contemporary myths in new ways through the use of new media. Thus, the second step is my own active participation in storycrafting, immersing myself in the mythology of the future-now and constructing parables utilizing new technologies.

From the open source culture of the Internet to the gift culture found at Burning Man and psytrance parties, the mythological legacy of California depicts all the essential dramaturgical elements: a paradisiacal land of angels and devils replete with struggles for power, legitimacy, and authenticity in an age where the world stands poised on the brink of apocalypse, anxiously awaiting salvation in the form of a charismatic prophet, a new world order, scientology, etc;

Or global consciousness.

The third and simultaneous step is a paper I am currently writing for an edited collection on psytrance culture, entitled Weaving the Underground Web: Neotribalism and Psytrance on Tribe.net.
Essentially, I'm building on the segments of my thesis that dealt with Tribe.net and subcultural capital theory, discussing the ways in which members of Tribe.net utilize the site as a facilitator of local scenes as well as a conduit for the spread of a global subculture.

The culture of the New Age (defined by Steven Sutcliffe [2003] as "a diffuse collectivity of questing individuals") circulates through the intersection of a wide array of beliefs and lifestyles that coalesce with the aid of such liminal spaces as the internet and international psytrance gatherings. Today, this mythology pervades in American popular media, which circulates readily on a global scale. Proper experience of this "global underground" is thus twofold, entailing both online ethnography of Tribe.net as well as adventures around the world- but that will probably have to wait until I find a Ph.D program suitable for this project. That would be step four.

Comments, suggestions, conversation welcome and encouraged.

Pressing the Reset Button

2008-06-09T01:25:00.011-05:00

I am writing from my new home in Bushwick, Brooklyn, NYC. It is a crazy little den here, but I do cherish my little office nook by the window:

Liberated from the demands of academia, I can finally feel my mind slowly unwind. Someone was describing to me how they've felt like they produced a lot more than they took in/experienced this past year, and I couldn't agree more. Gotta live life to have anything to write about in the first place.

I'm down for that.

My reading list for summer:

The Dumbest Generation: How the Digital Age Stupefies Young Americans and Jeopardizes Our Future (Or, Don't Trust Anyone Under 30), by Mark Baurelein - Someone recently told me I should "know my enemy" and therefore read The Cult of the Amateur. While it's probably true that I should get a handle on the arguments of the technophobes, it's hard for me to read a description like this without wincing:

According to recent reports, most young people in the United States do not read literature, visit museums, or vote. They cannot explain basic scientific methods, recount basic American history, name their local political representatives, or locate Iraq or Israel on a map. The Dumbest Generation is a startling examination of the intellectual life of young adults and a timely warning of its consequences for American culture and democracy.

Black and white thinkers always lose in the end, but I guess they make for good headlines. In case it needed to be said: the ways in which my generation acquires knowledge and information have changed. I'm looking into the Transliteracies program at UCSB that examines these changes in information-gathering behaviors, toward a process of aggregation, organization, hyperlink-hopping, public posting, and personal bookmarking.
Okay, so I'm probably not ever going to think about that book again, much less read it. But I thought I would at least shame the author publicly in the blogosphere for being such a propagandistic sellout. Straight from the mouths of the dumbest babes.

Speaking of "the dumbest generation," not to make this an ageist or political debate, but I did receive this little gem through virtue of my Facebook newsfeed. Top-quality filtering, right here:

The Soft Edge: A Natural History and Future of the Information Revolution, by Paul Levinson.
A brilliant science fiction writer and pop media pundit, Levinson's book Digital McLuhan has been one of the most influential references in my research. The Soft Edge looks to be a fascinating take on the role of communication technologies in shaping the history of man. Paul Levinson embodies everything that I hope to draw out in my own career as a writer: as intelligent as he is witty, his work as fun to read as it is thought-provoking, as prone to citing Habermas and McLuhan as he is to quote Battleatar Galactica.

Everything on the syllabus for a course by Kristen Scott called Literature and the Culture of Cyberspace, which includes James Joyce, HG Wells, William Gibson, Jorge Borges, Neal Stephenoson, and Ursula LeGuin.

The Virtual Campfire: An Ethnography of Online Social Networking [online]

2008-05-20T18:19:00.005-05:00

I've been a bad blogger recently, and hardly a functional human being- this state of total liminality is both extraordinarily liberating and incredibly frustrating. I graduate on Sunday. If you would like to experience the fruits of my yearlong labors, I encourage you to check out the electronic version of my thesis, which I plan to add interactive features to in the future (I'm thinking more along the lines of a wiki than this rather average website). If you do read it, drop me a line and let me know what you think! I'm always eager to hear fresh perspectives and related stories.

A thesis submitted to the Faculty of Wesleyan University in partial fulfillment of the requirements for the degree of Master of Arts in Anthropology.

Based on five years of participant-observation on the social networking sites MySpace, Facebook, and Tribe.net, The Virtual Campfire explores the increasingly blurred boundaries between human and machine, public and private, voyeurism and exhibitionism, the history of media and our digitized future. Woven throughout are the stories and experiences of those who engage with these sites regularly and ritualistically, the generation of "digital natives" whose tales attest to the often strange and uncomfortable ways online social networking sites have come to be embedded in the everyday lives of American youth.

Arranged-Marriages Online, Social Network-Style

2008-02-20T12:33:00.005-05:00

Several months ago, someone told me about social networking sites that function as matchmaking tools for arranging marriages- a cultural practice that is common for nearly half the world's population, including India, China, and Indonesia, as well as Hindus, Muslims, and Buddhists. In a fit of brainstorming for my next research project, this conversation came to mind and I quickly discovered Shaadi.com, an Indian version of an online dating site. Curious, I filled out a profile of my own to see what kinds of categories one could choose amongst for self-representation.

Well, first of all, it's clear that most of the profiles on the site are filled out by parents, who are traditionally responsible for the search for and approval of potential husbands and wives. Among the more salient identity markers are Religion/Community (Hindu, Muslim, Christian, Sikh, Jain, Parsi, Buddhist, Jewish, "No Religion," "Spiritual- Not Religious," and "Other), Education, Profession, and Lifestyle (diet, smoking and drinking habits). Arranged-Marriages are ideally between two members of the same caste or sect, and Shaadi.com certainly covers the gamut. Potential matches are also frequently judged by education level and profession, as well as the aforementioned "lifestyle habits," which are heavily informed by religious beliefs.

A few other things I learned about while creating a profile on the site:

• The alignment of the stars at one's birth determines if a person is a Manglik, and Shaadi.com inquires as to one is. In Indian astrology, Mangliks are destined for difficulties in marriage. In order to balance out these negative forces, it is often suggested that a Manglik marry another Manglik, based on the idea that two negatives make a positive. Astrology in general is quite important for many Indians, especially Hindus, when it comes to marriage, and Shaadi.com users may incorporate a variety of astrological readings in their profiles.

• Like pretty much every social networking site, one can fill in an open-ended "About Me" box. However, on this site, there is also a significant section called "About My Family." Shaadi.com offers a few pointers for users filling out this section, the first of which suggests describing the family's outlook and approach towards life. Early on in the registration process, one could select whether her "Family Values" are traditional, moderate, or liberal. Clearly, the degree to which one's family embraces more traditional or more liberal attitudes and values has a significant effect on the matrimonial process.

• Admirably, the site also inquires about users' HIV status. Though figures place the percentage of HIV-infected people in India at a seemingly minute 0.36%, with the country's enormous population this amounts to between 2 million and 3.6 million Indians living with HIV. While there is some evidence that the rate of infection is currently declining, likely due to successful prevention and awareness campaigns, there is also plenty of evidence to the contrary. Given the rampant fear and stigmatization of HIV-positive individuals in communities everywhere, marking oneself as HIV-positive on the site likely drastically reduces one's chances at finding a spouse. However, as with both Mangliks and "Special Cases," another profile category wherein one can indicate mental and/or physical handicaps, the site makes finding others who share their "condition" a much easier process in many ways.

This semester, I am taking only one class as I complete my graduate thesis, the last class I will ever take at Wesleyan: Nationalism and the Politics of Gender and Sexuality with Professor Kauanui. Like most of the classes I've taken, I'm to conduct a semester-long research project, giving me the opportunity to conduct another mini-ethnography related to online social networking. As such, I'll be regularly posting my most pertinent and interesting findings. Stay tuned!

Hibernation and the Pursuit of Brilliance

2008-02-07T19:41:00.000-05:00

This past month, I've sought to nourish myself through what is, for me, the most difficult period of the year. January. And I made it! I'm okay! And I've written a lot of things.

In fact, I was recently hired to join a team of bloggers, helping to create the "meat" of a pre-beta social networking site, iggli. You can check out my blog here, or by clicking on the title of this post. It's where I've been writing regularly these days. Original writing, at that.

Having shaken myself free from the noxious syndrome of reading "research" and creating headers beneath which I can conveniently categorize the perspectives of others into "anxieties" and "utopias", I have now reached what will be the butter on the bread of my thesis. That is, that which makes the dry foundation delicious. Not that ethnography is ever dry. My first chapters are rife with the stories, anecdotes, personalities, ideas that propelled me to do this research in the first place.

But now, allow me to be indulgent. I embark on a chapter I've hesitantly entitled "A Phenomenological Exploration of Online Social Networking." This is where I tell my own story, where I deeply investigate my own integration of anxieties toward and utopic visions of the Internet and its potentials and failures.

And everything else.

The past week has consisted of moving into a new apartment (where I will no longer bother touchy neighbors with my entirely nocturnal rhythm and proclivity toward human interaction and [god forbid!] music), sleeping 10-12 hours a night, and battling the obvious onset of ill health with my finest vegetarian cooking, isolation, and relaxation.

I sit before the screen now resolved to put forth a testimony founded on inner truths, desires, sadnesses, attempts to bridge the increasing divide I see between individuals and community. The Internet, for me, is the "final frontier" in which we may remake ourselves, and in so doing, contribute to the remaking of this severely damaged world.

Though, as severely damaged as it is, it is because of my overwhelming love of the stories, personalities, and lives of others that I have become so enamored with the potential for anthropological research to promote human understanding, empathy, and that elusive yet all-empowering ultimate pursuit: community, connection, the sense of belonging and the extension of selfhood.

This has been a manifesto.

Intercises of Cyberspace and Subjectivity

2007-12-13T07:36:00.000-05:00

It has become clear to me that the value of this ethnography lies not in my description of experiences, but rather in elucidating the myriad shifting possibilities that emerge in the highly intersubjective field of discourses. As my research has deepened, the one thread that ties these discourses together is the pervasive feelings of anxiety evoked by the blurred boundaries between subject and object, voyeur and exhibitionist, human and machine, reality and imagination. All technologies extend the possibilities of humankind, and in turn, they become humanized and embedded in everyday experiences. However, at times technologies may seem alien and incomprehensible, instigating fear and a sense of powerlessness. The sense of agency felt as one “types oneself into being” through the creation of a publicly viewable online profile can quickly be negated by the discovery that this personal freedom comes with the cost of possible persecution by unintended audiences, such as potential employers and legal authorities. What occurs is a split of selfhood, a temporal shift of identity from intentional author to victimized object of the gaze.

Despite the existential anxieties that arise frequently in everyday discourse, many celebrate the Internet for its potential to democratize information. The perceptual difference between the democratization of information and the invasion of personal privacy lies in the degree of power individuals perceive themselves as having over the medium, as well as the extent to which they feel the medium has power over them. A common way of regaining control and agency when confronting one’s own powerlessness is with words and thoughts, projecting apathy or distaste and finding affirmation through others. Feeling a loss of connection, my friend described her adolescent brother as “consumed by MySpace, his gaze never turning from the computer screen”. For her brother, it is likely that MySpace conveniently fulfills his youthful desire to hang out in a space safe, away from the judging gaze of his family. To reject or criticize is to reclaim one’s subjectivity, or at least portray oneself as the author of one’s own meanings.

Years ago, I endeavored to learn Swahili and travel to Zanzibar for fieldwork. As I became engaged with the actual practice of writing ethnography, however, it became clear to me that writing the “other” would always feel somewhat wrong, condescending. When I wrote my first paper on Facebook back in the spring of 2006, I was struck by the way in which my own experiences resonated in my writing, how the words of others challenged and complicated my perspective with layers of meaning. In other words, I realized the ethnographic authority in my own position as a “native” of an emergent “other”. Eventually, the real struggle became that of subverting such a perceived authority in pursuit of deep listening- of practicing empathetic, temporal re-interpretations of my interpretations. It is easy to say in theory, but difficult to show in practice. As such, I have concocted plans for a website that would ideally bring to life the co-constructive nature of this project by enabling further co-authorship in the form of a wiki . Rather than simply purporting a “native” interpretation, such an ethnography incorporates the voices of “other natives” as well as “others”. As for now? I no longer have a working title. That, too, must emerge out of the thematic coalescence of the many stories and experiences that demand still further interpretation.

Facebook is Evil. Whatever.

2007-12-12T18:43:00.000-05:00

The following was initially a comment on danah boyd's recent post discussing Facebook's "slippery slope" of betraying its users, most recently with Project Beacon. Please share your thoughts if you have them!

"Trusting Facebook users" are generally older folk- I think they're more open to publicizing their online profiles because they're seeking to make connections, they're gaining from the public exposure and excited by all the novel possibilities. My ethnography of social networking sites primarily re/presents the voices of college students- particularly veteran Facebook users. The site started out as being a great little niche environment, so people could exchange intimate messages and upload photos from that crazy party where everyone was on a ton of drugs and so on. Then it opened up, everyone was pissed, and that's when attitudes toward Facebook started to shift.

Most first-generation Facebookers have some degree of distrust/disgust for the site, often a great deal of it. Yet they continue to use it because it's become so firmly integrated into campus social life- it's a way to easily invite people to parties and share photos from said parties, to visually organize one's social network and keep track of alumni and old high school buddies, to find out the sexuality or relationship status of that boy you've been admiring from afar. It's crucial. If you're not on Facebook, you're going to be somewhat out of the loop.

Such important social practices generally take precedence over the egregious invasions of privacy that most are highly suspicious of. The trend is not abandoning Facebook- it's far too useful. However, the site's reputation is definitely tainted, and some Facebookers are using the site to form or join groups that promote awareness of Facebook's privacy policies and petition for change. Most, however, are simply becoming more savvy and protective of their online personas; it's become increasingly common for me to be unable to access the profiles of those I'm not friends with because of that practice. Others have simply taken to deleting much of their profiles, leaving just an e-mail address, a witty or ironic comment, and maybe a funny picture. There's also a huge trend to apathetically accept that nothing can be done about it, much like how a lot of young people feel about our government.

Again, these are just observations of the changing attitudes among a specific subset of Facebook users. They know what's going on (though I would say that only the Tech-savvy blog-readers have even heard about Project Beacon- but they know their information is being used for capitalist endeavors), they're disgruntled that so much of what they do on Facebook is publicly broadcast and forever archived. Regardless of how they talk about it, however, they're still using it regularly for everyday social practices. For many, it's become as habitual to check Facebook as it is to check e-mail.

This Space is a Place Within Space

2007-11-28T06:05:00.001-05:00

I am constantly reworking the whole. Truth be told, things have never been so gooey. I recommend clicking.

Emergence for an Update

2007-11-26T01:25:00.000-05:00

The past six weeks have been spent throwing myself into the writing of my thesis. Currently, I have 53 pages of solid writing, and in the process have discovered an emergent structure that belies that which I'd previously been naively imposing on myself. It has become clear to me that I am able to provide a kind of phenomenological perspective that is notably absent from much of the preexisting literature on computer-mediated communication, generally, and online social networks, particularly.

I have found a lot of journalism, a lot of psychology, a lot of sociology, and various intersections of the three. Don't get me wrong, there is some great research out there, but the vast majority is either biased to some degree (not that there is such a thing as being unbiased, but that's a whole other post) or somewhat dehumanizing, Anthropology, in contrast, is the analysis of individual voices and perspectives that make up webs of meaning and power. Humanism and science spring forth and coalesce! But I digress: in tandem with the written thesis, I am also creating a website. A website that is both a blog (this blog) as well as a wiki, so as to better articulate a) my personal ethnographic and research process, and b) the various media sources involved in the construction of my knowledge (images, blogs, videos, online articles, public forums, the sites themselves, etc;).

By the way, if anyone reading this has any career advice, throw me a bone!

Mass Media Belongs to the Masses

2007-10-09T22:32:00.000-05:00

The character of mass media has been shifting dramatically over the past century- from the one-directional consumption of television, to the dialogical (yet niche) nature of online bulletin boards, to the enormous multimedia production of today. As the tools of new media increase in accessibility and expand in ubiquity, we find ourselves in conversation with a public audience that is more or less evident.

Knowing who one's audience is can be a tricky process. Blogs, websites, and publicly-accessible online profiles entail invisible publics. The creation of Friend Lists and the implementation of privacy features restricts one's audience and enhances awareness of it. Through the lens of the social graph, we can create categorical definitions of our audiences by labeling clusters of relations.

(From the looks of it, it would appear that my social network revolves around the following sites: Wesleyan, Boston, NY, San Francisco, Washington D.C, and the Northwest US):

There is something intrinsically satisfying in visual representation that text lacks. There are also few things more desirable than that which reflects oneself, however iconically.

TouchGraph, the company behind this Facebook application, says on their website:

"Traditional search engines provide a way to sift through this data. However, the greatest insights can be achieved not by sifting, but by looking at the big picture to see how items are connected."

Just the name of the company- TouchGraph, beckons us outside of the textuality of the Internet (a quality that is becoming progressively less prominent), allowing us to grasp our wider place in the virtual world on a more intuitive level.

Such data also allows us to understand exactly how limited our individual, direct scope actually is. I predict that the practice of mirroring real-life social networks will soon become secondary to the process of producing engaging media- which, as the Internet becomes increasingly searchable, will find its place amongst wider taste fabrics. These "taste fabrics" are constructed through "word of mouth" reconfigured to the modern sense- that is, hyperlinked. In turn we may find ourselves navigating visual representations of the taste fabrics we create through our Google searches, our social networks, and our own content.

Emancipation from the material bases of inverted truth this is what the self-emancipation of our epoch consists of. This "historical mission of installing truth in the world" cannot be accomplished either by the isolated individual, or by the atomized crowd subjected to manipulation, but now as ever by the class which is able to effect the dissolution of all classes by bringing all power into the dealienating form of realized democracy, the Council, in which practical theory controls itself and sees its own action. This is possible only where individuals are "directly linked to universal history"; only where dialogue arms itself to make its own conditions victorious.
-Guy Debord

Musings on the Big Picture

2007-10-05T08:58:00.000-05:00

I have been thinking of online social networks as pertinent examples of a generational trend, marked by the increasing appropriation of the media and proliferation of contextualized interpretations by disparate individuals, connected through shared taste fabrics that are founded, by and large, on mass media. The rise of Web 2.0 signifies a shift toward user-generated content in the form of blogs, photo albums, videos, music, niche communities, message board dialogue, playful interaction, computer media, and creative displays of identity (what I call the "mashup").

The locale of the hearth (that which is safe, secure) has shifted, from the family home theater clustered around the television to a dynamic mirror of ourselves as relational wholes, albeit individually fragmented. We have begun to bridge the gap between producers and consumers of media- increasing interactivity allows for a two-way dialogue as opposed to the directional nature of mass media.

However, all is not oral. New media is rather a hybrid of oral and written language- at once casual yet permanent, private yet public, intimate yet mediated. We are creating the media, but must not forgot the role of the media in inculcating our understandings of reality.

Plaintively Researching

2007-09-22T17:48:00.000-05:00

These past few weeks have been a rush of novel experiences, as I reconfigure my identity in an extremely pointed way. I have been meeting so many new people, and first conversations almost inevitably touch upon my research, which is essentially what i do (who i am?) right now.

As a result, I've taken to carrying a digital voice recorder in my pocket. It's mere presence has a similar effect on me as speaking in front of a crowd of people: intense social phobia. I treat the object gingerly, awed by its potential to preserve the situation so very perfectly in a peculiar mode. Tonight, a friend who promotes his tracks on MySpace spoke of Google's vast database of categorized interest nodes, sending advertisements directed uniquely at his individual identity as derived from his web browsing habits. Google's rumored launch to "out-open" Facebook- that is to say, become the next leading online social network, is of particular interest to me, as is the increasing popularity of niche social networking sites, blogospheres, and Second Life.

Survey on Online Social Networking Habits!

2007-09-10T00:38:00.000-05:00

I am conducting a short survey for users of Facebook, MySpace, and/or Tribe.net.

Your participation in this survey is entirely voluntary, and you may terminate participation at any time prior to the completion of this survey without penalty. Please understand that the information you provide will be viewed only by the researcher, and that any responses published will not enable identification of me in any way.

Questions and concerns can be directed to Jenny Ryan (researcher) @
jaryan@wesleyan.edu.
Further information and future publications can be found at http://webnography.blogspot.com

I Agree, Continue to Survey!

Changing Attitudes Toward Facebook

2007-09-06T15:09:00.000-05:00

As the tech world continues to grow wild for Facebook, the veteran users in my midst- college students- continue to grow indifferent, even annoyed- or so their group discourse would have me believe. "The applications were pretty fun at first," said one energetic, people-loving friend, "I like throwing food at my friends and turning them into zombies... but it got old real fast." "They're stupid, they're annoying, I just really don't care at all anymore," said another friend, who'd spent his past semester abroad, "I mean, I guess it's useful for keeping in touch with people you don't care enough about to e-mail."

"Well, I care so little that I let her," Dave points a finger at his girlfriend, "go in and change my whole profile around. It's ridiculous, and I haven't even changed it back." They giggle for awhile.

"There are some useful applications," I point out.

"Well, there're so many of them, I don't feel like sifting through all of that crap. Facebook's turning into MySpace."

At the same time, I've found that my friends on Facebook continue to be highly active, having become skilled at interacting with the more useful features of the site. 25% of the most recent 50 emails in my inbox are Facebook notifications of some sort- generally, event listings, friend requests, wall messages, and pokes. These are some of the ways in which we attempt to connect to one another through forming and maintaining relationships and collective cohesion, digitally.

My conclusion? It's just not "cool" to like Facebook- one is better off being critical- but many of us depend on it in some way or another as a way of maintaining social bonds. We've grown addicted.

Log the Third

2007-09-02T18:00:00.000-05:00

Today, after my sister expressed her love for me on my Facebook wall (as she is wont to do), I recorded my first video wall post. Unfortunately, I'm unable to "repost" the video here, but I will say it was quite simple, and rather successful! Facebook recently implemented a variety of options on what was once a user "wall" constrained to text alone. Now, one can record video, post a link, post a band (one needs to first register their band at ReverbNation and upload a few songs, which can then be posted on one's profile, or linked to on another's wall), send a randomly-generated fortune cookie, give a "zombie hug", send a cookie, give a daisy, or post a popular song (when I clicked on this, there was a search bar, as well as 3 popular songs listed: Avril Lavigne, 50 Cent, and Death Cab for Cutie).

I also spent a solid 15 minutes taking screen captures of my friend's MySpace profile. I made myself stop at 50 shots, that's how long his profile page is. Lots of links, artistic images, poetry, politically-oriented buttons and banners, the usual favorite books and movies and such, a long introduction (that is prefaced with:
"TOTALLY NOT INTERESTED IN THE FOLLOWING:
your band (unless your organic/synthetic spiritual sounds and presentation could totally wow me, DON'T EVEN BOTHER)
Promoters of any kind!(go away)
spiders, crawlers, spammers, etc go away i don't like you!
people...who freak me out. (it's pretty hard to accomplish)

and now! on to the good stuff!"

His comments were nearly as fun to sift through as the profile itself. Beautiful images, replete with some animated sparkles or color shifts, adorned his walls. The requisite "Thanks for the add!" comment was also a strong presence. The majority of the content was "New Age" in nature- faeries, Alex Grey, and my favorite:

Log the Second

2007-08-27T23:49:00.000-05:00

I ran across an interesting thread on Tribe.net yesterday entitled "What is Technoshamanism?" You can read it here, but in a nutshell, the respondees described technoshamanism as a means of uniting the past and the present, or the spiritual and the technological. From dancing around a bonfire to the beat of the drums, to dancing all night long to electronic trance music, the end goal is a spiritual connection to the universe that dates back to the beginning of humankind's time on this planet.

I have to simply marvel, at times, how meticulously the system of Facebook is run. Nothing is deleted, all is stored. Upon deleting my Facebook account, I learned that the moment I logged in again, my entire account- the photos, the messages, the wall posts- would be rekindled from my momentary lapse of Facebook identity, as if I had taken a vacation... which, admittedly, I had.

The new frontier for individualism, the virtual frontier, is at this point still an open one. However, as this sphere becomes increasingly dominated by large corporate networks, understanding the illusory nature of agency is critical. John Barlow's Declaration for the Independence of Cyberspace has never been more poignant.

Log the First

2007-08-27T03:45:00.000-05:00

It is the first night living alone - this one, right now. Telling myself I need to take a break from the carrying, the unpacking, the arranging of my possessions in an aesthetically pleasing manner, I hop onto the internet to check messages. A familiar name pops out at me from a Facebook notification- a dear friend who'd spent the entirety of the past year in Spain. She writes to tell me she'll be at Wesleyan on Tuesday, and I go from alone in the glow of the monitor to basking in the glow of love, instantly.

I click the 'Home' button, and scroll through my News Feed. A tiny heart appears at the bottom of the screen- a man who'd led a Buddhist retreat had a new girlfriend! And they'd hooked up in 2006 and it was "fabulous". This is way better than tabloids, because I actually sorta know this guy. I mean, we're Facebook Friends.

MySpace is plastered with Dane Cook. MySpace is for bros. My 19 year old cousin assaults the ears of visitors to her profile with screamo and concludes her welcome message with "i probably don't like you." All of my friend requests are from electronic musicians. I do enjoy electronic music, by and large. A friend of mine who recently began producing tracks just joined MySpace, and already has over 400 friends. I asked if he'd been spending a lot of time "friending" MySpacers, and he replied, "well, half of them have friended me". His Comments board is plastered with psychedelic images, a few of them animated. There is an image of a woman whose moniker contains the word "suicide," holding a pair of black panties beneath a caption that reads "Thanks for the add! xoxo".

That is all.

On Technoshamans and the Rise of Neotribalism

2007-08-18T13:10:00.000-05:00

Asked to attempt a summation of the online social networking community known as tribe.net, I have taken to replying with the single phrase, "technoshamanism". It seems the word has not yet been taken up by many, so I'll attempt a definition here.

(For a little background information, you'd be keen to check out a term project I worked on for my Anthropology of Dance class, entitled "The Trance Dance Experience".)

A technoshaman is one who integrates modern technology into primordial practices in order to induce transcendent experiences. Now, such a description evokes remnants of that anthropological black mark- the noble savage- and thus I proceed with caution, unwilling to romanticize:

Technoshamanism seeks to rediscover the roots of human experience while utilizing modern tools. Such tools can range from repetitive electronic music, to synthetic drugs, to new technologies such as biofeedback. The states thus induced might range from supersensory to meditative. Modern "rave" culture (and I use this term with caution as well, for the rave scene has become inundated by the mainstream, thus necessitating an emergent subculture(s)) incorporates just such tools to achieve just such states, and where site and ideology merge, we have our subculture.

Regardless of terminology, the essence of such subcultures is the pursuit of the collective unconscious, consciously realized and enacted. When I say "neotribal," I refer to the tribal experience as it is recreated in the modern day. Safe spaces are created through collective artistic action; drugs consumed that serve to enhance feelings of empathy, community, clairvoyance, and/or transcendence; music played that serves to enhance said feelings and provide the collective pulse. This occurs with varying degrees of success, depending on whether individuals collaborate effectively to achieve the same goals.

The Internet is, quite naturally, one of those modern technologies that is utilized by technoshamans as a means of tapping into the collective neural network. As it exists apart (or, at the very least, disjointed) from time and space, the shape and texture of the Internet resembles that of technoshamanism itself. That's all I've got for now.

My Dad's Checked Me Out on Facebook, GAH!

2007-08-13T15:44:00.000-05:00

It was bound to happen eventually. Last week, I received a Facebook friend request from my dad. When I followed the link, however, the friend request had disappeared. Apparently my father wised up pretty quickly- it was much easier to log into my sister's account (she uses his laptop all the time), and check me out from the inside. Last night, my sister was showing me some pictures on Facebook- we showed one to my dad, who commented, "oh, I've seen those." We looked up, startled. "Oh, what's the matter? There's nothing bad on there," he recovered quickly. We stared at one another for a long minute.

Later that night, relaxing in our nifty new hot tub, I broached the subject once more. "So, I got a friend request from you last week, but you'd disappeared. I guess you caught on to the personal nature of Facebook?" He nodded imperceptibly. "So, tell me if this is what happened- you joined the site, realized you couldn't simply view people's profiles without adding them as friends, and decided to stalk us through Kelly's account instead?" He smiled sheepishly, confirming my suspicions. I felt, and not for the first time, worried and exposed. But only for a moment... with relief I remembered that both my brother and sister have access only to my Limited Profile, which prevents them from viewing my "Friends Only" photo albums. Three cheers for conscientiousness!

Two New Ones: Multiply and Yuwie

2007-08-13T12:29:00.000-05:00

A few days ago, at an outdoor psytrance party in Boston, I caught up with a friend I had made at another party- a German cardiac surgeon-in-training. I asked how we could keep in touch, and he responded instantly, "e-mail is best". I agreed, and the next day received an invitation to join the social networking site Multiply. I liked it instantly: utterly content-based, Multiply "is all about user powered, relationship-relevant content. Every post in your news feed is shared and discussed by people you know, either directly or indirectly through friends of friends." Multiple blogs can be uploaded, video and photo archives shared, mp3s uploaded, reviews and events posted, and personal messages sent.

A new SNC startup, Yuwie, pays its users 50 cents for every 1,000 page views. Each time content is uploaded, a message is sent, content is viewed (including pictures) or a friend accepts an invitation to the site, it counts as a page view. I find it a pretty blatant example of the increasing commodification of social life through new technologies. However, it is slightly comforting that at least someone out there is seeking to grant users their rightful profit for the "work" they do to keep the founders of SNCs rich and popular.

Reflections on Methodology

2007-08-10T13:37:00.000-05:00

Even the acknowledgment, as requisite as it is in the field of anthropology, of the problematic nature of representing the "other" (ethnocentrism, racism, colonialism, imperialism, etc;) has become tired, stationary, and ultimately beleaguered by jargon. I seek the active creation of an ethnography both by and for the people- accessible as an inspired, collaborative story-telling. Such an endeavor thus expands the reach of information, rather than folding in upon itself in the mobius strip of academia.

Have I simply made a case for irresponsible, decontextualized ethnogaphy? The feminist concern with being "spoken for" by the dominant underlies my desire to closely examine a cultural form I can safely call my own. My autoethnography is, or so I hope, supplemented and lent legitimacy in the sharing of it, and in the incorporation of myriad perspectives.

Your comments would be much appreciated.

My Personal SNC History

2007-07-06T22:41:00.000-05:00

I've been a member of MySpace since December 2004 when I was a college sophomore, about a year after the site launched. I was skeptical. Over the past two and a half years I've acquired exactly 75 friends. I rarely searched for people, preferring to accept or (more often) reject friend requests. I emphasize the rejection bit in tandem with the aforementioned skepticism- the vast majority of friend requests I received were from emo boys with bands or men attempting to woo me. MySpace took on an identity, in my mind, of a virtual "meat market". Rather than meat, however, what is being consumed seems to primarily consist of young women, CPU-heavy (not to mention gaudy) profile pages, and a seemingly infinite number of musicians. The friend requests from artists quite frequently piqued my interest, and musicians and bands make up nearly half of my MySpace friends.

I never made much of an effort on MySpace to accumulate friends, and my profile is somewhat "pimped out" only after a friend told me how lame it was. The *real" social networking service, the one all my friends used and that didn't bombard me with crappy music and headache-inducing graphics, was Facebook. Simple, clean, neat- I didn't have to worry that my parents would find me there, and practically everyone I knew at school used it (thus, for instance, it was highly likely I could find not only kids in my classes, but a phone number or screenname if I had a question about a paper). I have 350 friends on Facebook, and nearly every one is someone I've met face to face.

Last summer I lived in Boston, fell in love with psytrance, and discovered a new way in which I could communicate and solidify the casual friendships I made on the dance floor: tribe.net. Though I have a mere 40 friends on Tribe, what matters is not so much my own collection of friends and spiffy personal profile, but rather the groups ("tribes") I'm a part of. The history of tribe.net is imbued with the sounds and styles of neo-hippies, as evidenced by its popularity amongst Burners (those who attend the annual Burning Man gathering) in the San Francisco Bay area. Activity on Tribe is quite unique from most SNCs I've been a member of: when someone adds you as a friend, they almost always include a personal message; I have several friends from around the globe who share things in common with me; each "tribe" consists primarily of topical forums (less a *badge* than a way to actually share information about a subject with others in the know).

I will continue to expand on this internet autobiography as the months progress, there are many good stories I should definitely get written down! To those readers I know are out there: feel free to share your own experiences... no, encouraged!

Sex and Gender Performance on Facebook

2007-06-30T15:46:00.000-05:00

It's been difficult to blog recently, difficult to find my own words and articulate my own thoughts amidst this constant flood of information. However, I have been absorbing quite a lot, thanks in large part to my ever-so-useful Google homepage, in which I can organize the well over a dozen RSS feeds I read regularly, my gmail, the livejournals and podcasts of my friends, my del.icio.us bookmarks, and the handful of widgets I find the most useful (such as Google Maps, blog search, Google Docs, wikipedia and YouTube).

I've just returned from yet another venture through the blooming fields of Facebook, having added two more applications:

SGO: Concerns sex and gender orientation. Facebook's options are rather limited, however with the addition of this app one can differentiate between sex and gender, gender identity and gender presentation, as well as specify who one is interested in. I recall a Facebook group that advocated more diverse and politically correct options for sex and gender orientation, as well as allowing users to articulate more than one relationship- these options are now available. For more information, check out the SGO FAQ and the Relationships++ application, which allows one to specify more forms of "Looking For" (such as swinging and polyamory) as well as multiple forms of relationships (such as BFFs, civil unions, and "seeing other people than").

Socialmoth: Users can post anonymous confessions that are read by other users. The most touching or intriguing gain "hearts" that other users give in response. Thus far, I've yet to see anything particularly spicy... most confessions follow along the lines of "I wish he loved me back." or derogatory "flames".

An update on the "Honesty Box" app: Thus far, I've learned two things about myself: I inadvertantly offended someone, who found it best to let me know only in the most aggravatingly anonymous form possible, and that I'm "out of control". Assessment: the inclusion of this app has thus far served only to make me slightly paranoid and quite self-conscious.

--

I read a blog post recently regarding MySpace's plan to build and expand MySpace TV, as well as allowing third party applications. Such moves are being made in order to maintain their top social network status amidst the frenzy surrounding YouTube and Facebook. MySpace's reputation for processor-heavy, cluttered profile pages has prompted a growing concern over Facebook's development. Whatevs.

It's Been Awhile: SNC News!

2007-06-12T11:41:00.000-05:00

Facebook has recently integrated the Developer's Platform into its core site, allowing users to choose from over 200 applications.

Among the most popular:
-Top Friends: Choose up to 24 friends to display directly on your profile, allowing you to both a) play favorites and b) shorten the number of clicks it takes too check up on your best friends.
-Free Gifts: Don't feel like giving to charity? Give little gifts (represented as occasionally clever icons) for your friends to display proudly on their profiles- for free!
-Video: Yes yes, now you can post videos on your profile also! Or send video messages!
-Flikster Movies: Share what movies you've seen recently with your friends- great for recommendations.
-iLike: Add music that you've been playing through iTunes. It also lists upcoming concerts, allowing you to see who else may be attending.
-Trakzor: This only works if your friends install the application also- but you can see who is viewing your Trakzor page. Note- stalking is still a 100% safe and viable Facebook activity- if you don't want to be tracked, simply don't visit people's Trakzor pages.

My personal favorites:
-Graffiti: Placed right above a profile's Wall, allows friends to draw on your wall.
-Games: Play a Battleship-type game (using sushi as playing pieces as opposed to ships), strip blackjack (they censor out the genitalia- rated E for everyone!), and more (play tetris while you wait for other users to join your game- either random or from one of your networks).
-Honesty Box: Allow your friends to anonymously tell you exactly what they think of you (don't worry, it's private- you can revel in your shame/anger/surprise in peace!). However, like the Trakzor app, your anonymous commentator also needs to install the app in order to send you a message. Once again, a useless application unless/until it becomes popular.
-(fluff)Friends: Add little graphic friends to your profile (mine is a flying giraffe I named Sasha).
-Extended Info: Add more info boxes to your profile (I added "Things I Am Looking At Right Now" and "Summer Schedule").
-Wis.dm: A Q&A site, Wis.dm's Facebook app asks questions of users, pairing them to other users who've answered similarly. Users gain points as they answer questions- a veritable smorgasbord of possibilities for advertisers.

----

MySpace is working on a news site, currently in Beta: http://news.myspace.com . I especially like the integration of Event news from LinkedIn and MeetUp. They've also recently developed a profile customizer utility that's incorporated within the site, removing the necessity of seeking external MySpace Layout sites for the non-HTML-savvy.

Also of note: For some reason or another, the number of pornography accounts requesting my friendship is exploding. At least they are easy to swiftly detect and decline- a game of "spot-the-thong".

Lit Review: A familiar Face(book): Profile elements as signals in an online social network (Lampe, Ellison, & Steinfeld)

2007-05-15T22:12:00.000-05:00

In the third of a continuing series of Facebook research projects, Lampe et al; drew data from over 30,000 Facebook profiles at Michigan State University in order to uncover the relationships between the amount and type of profile elements presented and number of friends.

Walther's Social Information Processing Theory: Online, lack of traditional cues leads to the development of new social cues, such as spelling ability.

Signaling Theory: Profile elements are signals used by individuals to communicate personal qualities that are interpreted by others in order to make judgments.
-Donath differentiates between assessment signals (which are observable qualities) and conventionial signals (indicated through social conventions). Online signals are generally conventional.
-In the world of Facebook, relationships are generally formed first offline. Thus, the structure of Facebook encourages honesty in profiles. Dishonesty is typically playful or ironic in nature.
-The researchers propose that the number of legitimate conventional signals included in Facebook profiles is proportionate to the size of one's online social network, as well as the signaling value of less verifiable cues (such as interests).

Common Ground Theory: Profile creation is motivated by a desire "to establish common frames or reference that enhance mutual understanding."
-Community membership is integral to assessing the amount of shared understandings, working to establish common frames of reference.
-Information derived from Facebook profiles works much in the same way as face-to-face "interviewing", indicating shared common ground that may enhance understanding between individuals (such as shared location or academic major).

Transaction Cost Theory: In establishing these common frames of reference through profiles, costly negotations ensue that work to enhance communication between interactants.
-Facebook profiles reduce the cost of connections by creating an easy way for individuals to search for those who share their interests or other attributes. Thus, the more information that is provided by an individual, the more likely they are to be found by others, enhancing the number of connections displayed by that individual.
-From this lens, the researchers suggest that the more verifiable elements and contact information is exhibited in one's Facebook profile, the greater the effects will be on the number of friends that person has.

The study used automated scripts to gather profile information, which was then encoded into four variables:
1. Control Variables: Network characteristics. (Sex, Length of Membership, Institutional Status, Last Updated)
2. Referents Index: Common points of reference, possibly assessment signals. (Hometown, High School, Residence, Concentration)
3. Interests Index: Conventional signals of identity. (Favorite Movies/Music/Books/TV Shows/Quotes, Interests, Political Views, About Me)
4. Contact Index: Willingness to share off-site connections. (Relationship Status, Looking For, Website, Address, Birthday, AIM, Email)
5. Dependent Variables: Total number of friends (Same School, Other School)

Results
-Users completed 59% of fields on average.
-Median number of preferences listed: 5 interests, 1 book, 5 movies, 3 music, 0 TV shows, 36 characters in "About Me" section.
-Median number of friends: 75 same school, 68 other school, 0.53 ratio.
-Number of friends is highly correlated with undergraduate status, as well as how long the account has been active.
-The act of providing information on one's profile is highly correlated with number of friends, most notably High School (92:35), AIM (100:50), Birthday (80:26), Favorite Music (83:37), and About Me (88:56). The first three aid in supporting pre-existing bonds, such as high school bonds, while the former provide information about one's identity to all users.
-There is a weak correlation between the AMOUNT of information in profiles and the number of friends. The researchers posit two possible explanations: either a user with many friends feels social pressure to include more information, or such a user includes more information while also seeking out more people to add as friends.

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One of the main limitations described by the researchers is that their study focused on the behaviors of Facebook users, but not their attitudes toward or motivations behind these behaviors, and that they did not examine the content of profile fields, but rather the existence of them.

My examination of online social networking communities will be considerably less quantitative than many of the studies I have been reviewing. An emphasis on qualitative interviewing of SNC members (both face-to-face and online) will be a considerable benefit to the current research in this field.

The Age of Egocasting?

2007-05-15T22:02:00.000-05:00

Rosen, a technology journalist, discusses emerging online community practices in terms of a modern-day process she has coined “egocasting”. She documents the recent history of communicative technologies, which allow individuals to control with increasing precision the information they consume. Popular contraptions such as TiVo and the iPod allow individuals the capacity to avoid the sounds, images, and ideas we don’t agree with. She warns of the potential of this power for crafting a culture that is profoundly impatient and critical of all that does not align with their ideologies of choice.

TiVos and iPods will never destroy us. But our romance with technologies of personalization has partially fulfilled Krutch’s prediction. We haven’t become more like machines. We’ve made the machines more like us. In the process we are encouraging the flourishing of some of our less attractive human tendencies: for passive spectacle; for constant, escapist fantasy; for excesses of consumption. These impulses are age-old, of course, but they are now fantastically easy to satisfy. Instead of attending a bear-baiting, we can TiVo the wrestling match. From the remote control to TiVo and iPod, we have crafted technologies that are superbly capable of giving us what we want. Our pleasure at exercising control over what we hear, what we see, and what we read is not intrinsically dangerous. But an unwillingness to recognize the potential excesses of this power—egocasting, fetishization, a vast cultural impatience, and the triumph of individual choice over all critical standards—is perilous indeed.

The parallels to online communities are cutting. Though our culture frequently heralds the globalizing force of technology, there are darker implications that this technology may allow use to blind ourselves entirely to ideas and information that contest our beliefs and challenge our comfortable notions of ourselves, others, and the world at large.

The Sociocultural Appropriation of Web 2.0?

2007-05-09T00:06:00.000-05:00

I was notified via Tribe.net today of a new online startup by Daniel Pinchbeck (Technoshaman, Wesleyan dropout, and author of Breaking Open the Head and 2012: The Return of Quetzalcoatl), Reality Sandwich. The site is to begin as an online magazine dedicated to the "re-imagining" of an intentional, international community of new-age shamans and neo-hippies. It is planned to evolve into an extensive, global social networking site. Among the first articles can be found discussions of the "ethnosphere", an interview with Abbie Hoffman, 21st century shamans, a "recipe for happiness" and an article about the practical application of digital utopian ideals in Web 2.0 communities:

My primary focus in blog will be the ongoing struggle to create an Internet that serves the public interest, one that incorporates the highest ideals that the evolution of web 2.0 points toward. I will watch the industry and I will watch the tech watchers and give you my honest perspective. I will tell you about companies that are doing good work and trying to improve things, and alert you to those that are being sneaky. In the same way as buying green produce supports and helps people make deeper changes in industry practices, we can vote with our on-line attention and dollars, giving our business to those online companies who put you in the middle of the picture.

Pinchbeck is a controversial figure in New Age discourse, and has been described by many as a modern-day Timothy Leary, though Terence McKenna is a more appropriate comparison. His ambitious goals to evolve the global consciousness through the appropriation of technology and communication practices is reminiscent of Stewart Brand's Whole Earth Catalog (see From Counterculture to Cyberculture, part 1 and part 2).

Implications for Research
Is this a new stage in the rise of digital utopianism? Are we witnessing the rise of technoshamanism? How does this New Age subculture find strength in global, online communities (such as Tribe)?

Lit Review: The Online Nomads of Cyberia

2007-05-08T11:30:00.000-05:00

Based on fieldwork amongst a community of online gaming fans, Knorr argues that the field of anthropology is well-suited for the study of online communities as sites of sociocultural appropriation. The habitat of an online community is located within the Internet infrastructure, a dynamic space that utilizes multiple forms of mediated technology. Rather than limiting communication to the common shared interest, members of the group exchange gossip, create hierarchies, and establish new spaces for group interaction when older forms are obliterated. The community in question is described as a “nomadic tribe” that retains interpersonal structure regardless of geographic or even Internet space. The members of this community can best be described, not as consumers of technology, but as active creators of their online habitat. In this sense Internet communication technologies are reconstructed through a process of appropriation. So too are social networking communities appropriated as they are reworked to suit individual groups, as is the case in online activism and the geographical dispersion of subcultures.

Lit Review: Information Revelation and Privacy in Online Social Networks (The Facebook Case) (Gross & Acquisti)

2007-05-03T02:57:00.000-05:00

The researchers conducted an analysis of over 4,000 college students using Facebook at Carnegie Mellon, utilizing the lens of information revelation and related privacy implications.
-Sought to examine the openness of individuals in revealing information (such as contact information, political and sexual orientation, and intimate details of one's personal life) freely posted in the public realm of the Internet.
-Collected actual field data, rather than surveys or experiments.

Information Revelation and Online Social Networking
1. Identifiability
-Varies according to the nature of the site, though most encourage identifiable photos.
2. Types of information elicited
-range from the semi-public to the private to entirely open-ended (diary communities).
3. Visibility of information
-Can be viewed by all members or limited to one's personal network.

-Anecdotal evidence reveals an utter willingness of members to reveal private information.
-Social Network Theory and Privacy: Discussions center on the complex nature of one's propensity to disclose personal information, the importance of weak ties in the formation of social capital, and expectations of privacy.
-In the offline world, relationships are dynamic and can exist at multiple levels of intimacy. Online, relationships are reduced to simply "friend or not".
-Though not necessarily supportive of strong ties, the Internet facilitates the formation of a large and dispersed network of weak ties.
-Situating the Internet as a vast network of rather weak ties, it has been described by some as an imagined community (Anderson), and thus the meaning of trust must be renegotiated, as well as the meaning of intimacy.
-The Internet slightly facilitates meaningful interaction while greatly enhancing the ability of others to access your information.
-Privacy Implications: Photos, demographic data, unique tastes may lead to a re-identification of an individual belonging to more than one SNC. This occurs either through recognition of a pseudonymous user by searching for this information, or knowledge of unknown characteristics of an identified subject on another site.
-Members are often not fully aware of a hosting site's privacy policies concerning information disclosure, or the magnitude of the site's user population and/or data archival.
-Risks include identity theft, stalking, embarrassment and blackmailing.
-Factors in information revelation include peer pressure, perceived benefits outweighing potential harm, casual attitudes regarding privacy, lack of awareness of threat, trust in the service and its members, or the SNC interface itself.

TheFacebook.com
-College-oriented SNCs are often based on a shared real space that is extended to a bounded virtual domain.
-Increased sense of trust and intimacy, however outsider access and rapid network expansion quickly challenge the "realness" of the community and expectations of privacy.
-Photo: 91%; Birthday: 87.8%; Phone: 39.9%; Residence: 50.8%; Dating Preferences, Relationship Status, Religious and Political Views
-Facebook encourages validity of information and a valid e-mail address.
-->89% real names, 8% fake names, 3% first name only
-->91% provide images: 61% directly identifiable, 80% useful for identification, 12% unrelated - in comparison to Friendster: 23% joke images, 55% directly identifiable
-->CMU students average 78.2 friends at CMU and 54.9 at other schools
Data Visibility and Privacy Preferences: Default settings allow everyone at same institution to view full profile, and full name/institution/status/photo show up in any general search. However, visibility and searchability are able to be defined by the individual user. Less than 3% of users alter their privacy settings.

Privacy Implications
-Facebook users appear generally unconcerned about information disclosure and potential ramifications.
1. Stalking: Physical presence can be determined based on location and class schedule; AIM (listed by 77.7% of users).
2. Re-Identification: the linkage of non-explicit information (name, address) with explicit information (common attributes). This can be based on demographics (all one needs is zip code, gender, and birthdate- provided by 44.3% of users), face (provided by 55.4%), social security number and identity theft (birthdate, residence, phone number)
3. Building a Digital Dossier: Sensitive data revealed in college, such as sexual orientation and political reviews, is archived and can potentially be mined in the future.
4. Fragile Privacy Protection: Social networks can be hacked! E-mail addresses can be hacked, manipulation of users (when 250,000 users were sent a friend request, 30% were willing to make all of their information available by accepting), advanced search features are available to anyone in the network looking to search for someone at any college

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This article is slightly dated (2005), and concerns over privacy on the Internet have since grown exponentially due to media dramatization and new features implemented by Facebook (namely, the News Feed, which encouraged many to finally implement some of the privacy options made available to users). A simple survey tapping into perceived privacy, protective behaviors, and perceived audience would be easy to implement- Facebook does make recruiting participants a lot easier! Also, Facebook has since updated their privacy policy- a little highlighted review:

We may use information about you that we collect from other sources, including but not limited to newspapers and Internet sources such as blogs, instant messaging services and other users of Facebook, to supplement your profile. Where such information is used, we generally allow you to specify in your privacy settings that you do not want this to be done or to take other actions that limit the connection of this information to your profile (e.g., removing photo tag links).

We do not provide contact information to third party marketers without your permission. We share your information with third parties only in limited circumstances where we believe such sharing is 1) reasonably necessary to offer the service, 2) legally required or, 3) permitted by you.

We may be required to disclose user information pursuant to lawful requests, such as subpoenas or court orders, or in compliance with applicable laws. We do not reveal information until we have a good faith belief that an information request by law enforcement or private litigants meets applicable legal standards. Additionally, we may share account or other information when we believe it is necessary to comply with law, to protect our interests or property, to prevent fraud or other illegal activity perpetrated through the Facebook service or using the Facebook name, or to prevent imminent bodily harm. This may include sharing information with other companies, lawyers, agents or government agencies.

If the ownership of all or substantially all of the Facebook business, or individual business units owned by Facebook, Inc., were to change, your user information may be transferred to the new owner so the service can continue operations.

Individuals who wish to deactivate their Facebook account may do so on the My Account page. Removed information may persist in backup copies for a reasonable period of time but will not be generally available to members of Facebook.

Lit Review: Unraveling the Taste Fabrics of Social Networks (Liu, Maes & Davenport)

2007-05-02T13:00:00.000-05:00

-Sought to uncover a semantic fabric of taste derived from the language used in 100,000 social networking profiles, dubbed the social Semantic Web.
-First mapped users onto taste-spaces, then compared the taste-similarities of participants.
-Moving away from formal semantics toward implicit and emergent semantics that are organized from the bottom up- folksonomies that include taste neighborhoods, identity hubs, and taste cliques.

Theoretical Background
1. Authentic Identity and Aesthetic Closure
-Contemporary culture is marked by consumeption preferences of diverse demographic categories- a culture of plenitude, in which identities are described using the vocabulary of preferences (McCracken).
-Simmel: the individual is born as an unidentified contents that evolves into identified forms, a truly authentic identity.
-Lacan: the self is a mediated construction in the Other (supported by the Sapir-Whorf hypothesis and feminism)
-Csikszentmihalyi and Rochberg-Halton: consolidates the above two theories- an individual's "symbolic environment" both echoes and reinforces her identity. This is the framework from within which this study works.
-Aesthetic Closure: when an individual's interest can be regarded as unified, interconnected, sharing a common aethetic.
-Diderot Unity: the compulsion of consumers for consistency, to like that which we consume in a consistent and unified manner- provides support for aesthetic closure.

2. Upper Bounds on Theoretical Ideal
The above theory is problematized by a number of factors:
-Goffman's theory that performance is inherent in socialization- we all wear different masks depending on the social context. Identities are viewed as multiplicitous- online profiles provide only a single flat view.
-boyd's theory that, because profiles may be viewed by myriad social circles, the individual is forced to take such publicity in account, resulting in self-censorship.
-boyd also points out profiles are often abandoned over time, resulting in static representations/artifacts of past identity performance.

3. Identity Keywords vs. Interest Keywords
-Examined both broad interests as well as special interests (such as cultural identities).
-Special Interests are usually placed at the top of profiles, while more specific interests are listed later on. The former is used to place individuals into categories, while the latter serve as more detailed descriptors.

Weaving the Taste Fabric
-A single crawl of two SNCs mined information from 100,000 profiles.
-To preserve anonymity, only the text of descriptors was used.
-Because language fragments are often used in specific categories, 90% of them were successfully segmented.
-In the case of general interests, about 75% were successfully segmented, as they often contained more idiosyncratic speech.
-Descriptors were then coded in order to create a common language of categories using sources such as wikipedia's article on subcultures, IMDB, AllMusic, AllRecipes, etc;
-21,000 interest descriptors and 1,000 identity descriptors coded.
-Correlation analysis was then conducted via numeric strength of semantic relatedness.
-Identity Hubs: One's location in the fabric is described in terms of proximity to the various identity hubs, which serve as an index of identities.
-Taste Cliques: cliques of interest based on taste- for instance, "Soccer," "Manu Chao", "tapas" and "Samba Music" would be an example of a Latin taste clique.
-Taste Neighborhoods: larger, more permanent taste cohesions

What is a Taste Fabric Good For?
-InterestMap: taste-based recommendation system- an interactive map where users can input descriptors and receive recommendations based on a navigatable map of descriptors
-Ambient Semantics: facilitates interaction between two strangers who share taste.
-IdentityMirror: makes identity self-management possible
-A dynamic model of taste would take context into account- current events, location

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One of the implications I derived from this article was the potential for the creation of true interest-based communities that are capable of a radical clarification and reconfiguration of the networked individual. How addictive it would be, I imagine, to have a system before you powerful enough to know what you like before you're even aware that you did. Oh yeah, check this out:

Pentagon to Merge Next-Gen Binoculars With Soldiers' Brains

'Sup, Big Bro?

Lit Review: An Evaluation of Identity-Sharing Behavior in Social Network Communities (Stutzman)

2007-05-02T09:02:00.000-05:00

-Though academic institutions have been working to protect student identities, their work is increasingly being undermined by social networking communities (SNCs).
-The goals of this study were twofold: obtaining quantitative data about SNC participation on college campuses, and analyzing member attitudes pertaining to SNC participation and online identity sharing. This data was gathered from the perspective of an outsider to these communities.
-A random survey of 200 students (38 of whom responded) inquired about the specifics of their involvement in SNCs as well as their feelings regarding online identity sharing. The researcher then created a disclosure matrix for each participant by examining the data made available in their SNC profiles.
-Limitations: Small sample size, internet survey may be biased toward the tech-savvy, outsider status, lexical differences in coding identity elements of the SNCs (favorite movies, sexual orientation, academic status, etc;).

Findings
-71% involvement in SNCs: 90% of undergrads, 44% of grads.
-Most popular was Facebook (90% of undergrads), followed by Friendster and MySpace.
-Though participants expressed doubt that their identity information was protected online (2.66 on a 5-point Likert scale), they were nevertheless okay with friends accessing this information (4.55), but markedly less so with strangers (3.15).
-Information of particular interest: location, sexual orientation, political status
-Urges discussion of new identity disclosure threats posed by SNCs.

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The very small sample size of this study makes it almost entirely worthless to review, but it is worth noting that academic institutions are working to protect the identities of their students. In another vein, the enormous discrepency between SNC participation by undergrads and that of graduate students suggest that the undergaduate community may possess certain qualities or needs that SNCs fulfill, such as maintaining high school ties.

Seeing as identity disclosure would seem to be a pertinent issue, it would be interesting to reassess users' feelings on the matter now that SNCs have become both mainstream and problematized by media discourse. How is "stalking" defined (it is a commonly used term in Facebook discourse)? What sort of activities and degree of involvement are deemed acceptable by today's norms?

Lit Review: Rhythms of Social Interaction: Messaging Within a Massive Online Network

2007-05-02T06:39:00.000-05:00

-Extensive empirical analysis of 362 million message sent by 4.2 million Facebook users over a 26 month period.
-Results found a temporal rhythm that extended across campuses and seasons.
-Nearly all communication occurred between a small proportion of "friends".
-Social Network Research: how people make friends, number of friends, and forms of social support.
-Their understanding of the Poke: Users can ascribe whatever meaning in the context of their relationship to the poker or pokee; described as a "virtual intimate object", an active meaningful social gesture that necessitates reciprocity. Such a situation is a marker of a strong social bond.
-The privacy inherent in messaging/poking frees the act from the pressure of self-presentation.

Data
-Average of about 180 friends per user.
-About half of messages sent to friends at same school, 41% to friends at another school.
-Strangely, over 98% of pokes were sent between people from the same school.
-Reciprocity of messages occurs 59% of the time if senders are at the same school, but only 41% of the time if the sender is from a different school.
-Messaging/poking highest at the beginning of the week, declining drastically Friday and Saturday.
-The rhythm of activity differs from that of a corporate network, where most activity takes place during working hours.
-Trend of messages sent to those at different schools during the daytime, to nonfriends in the same school during the late-night hours.
-No change in rhythm, even during the summer, with the exception of a dramatic increase in messages sent to school friends during school break times.
-Different universities consistantly show either a disproportionately large or disproportionally small number of Facebookers who are active during the weekend.

Conclusions
-Concludes that internet sociality is an activity that frequently occurs alongside work-related tasks rather than as a leisure activity in and of itself.
-Though messages are sent primarily to friends, most friends do not receive messages. What does this say about the strength of Facebook "friend" ties?
-Seasonal variation in same/different school messaging demonstrates the importance of Facebook in supporting geographically distant relationships.

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Not sure about the importance of this bit of research (though it could serve useful as a statistical supplement), however it was interesting to discover that such an intensive statistical analysis has been conducted on Facebook. With all the information available on the site, a vast array of studies concerning Internet activity could be conducted, as well as looking at the relationships between group memberships, interests, demographics (political and sexual orientation, gender, "looking for", religion) etc; The study would probably have been much more interesting had they focused on wall posts, the most active form of Facebook communication by far.

Lit Review: Digital Relationships in the ‘MySpace’ Generation: Results From a Qualitative Study (Dwyer)

2007-05-02T05:13:00.000-05:00

A qualitative study of online social networking sites and instant messaging.

Background
-CMC reduces the exchange of social context cues, affecting perceptions of truthfulness, interpretation and response to messages, and the formation of impressions.
--Social Information Processing Model (Walther): CMC relies on paralinguistics, slowing the rate at which social cues are received.
-Impression Management (Goffman): The subtle process of controlling another's perception of something by managing the information exchanged in a social interaction. When that something is one's own identity, it is referred to as self-presentation. We interpret others through inference of their roles, derived from the information they or others present to us.
-Social-Technical Gap: The space between what technology can support and what actually happens in the social world.

The Study
-Examined the use of technology to manage relationships, and the ways in which these technologies mediate behaviors pertaining to the management of these relationships.
-The semi-structured interview designed inquired about self-presentation/impression management, pros and cons of these systems, usage and dependency for social communication. It also probed participants for information on how they used the tools provided by this systems in developing new relationships, restricting access, and responding to negative events. Expectations of privacy were also investigated, pertaining to what individuals felt comfortable with sharing and why.
-Interviews were conducted by 6 undergraduates, who interviewed a total of 19 college-aged participants. The transcripts were content-analyzed and coded.
-Participants reported heavy use of communication technologies, heralding their low cost, entertainment value, and convenience.
-Profiles provide the opportunity for impression management. Authenticity plays a large role here- profiles that appear (or are known to be) false or contrived trigger a very negative impression. However, they also discussed the need to create a "cool" persona and intense awareness of how others would perceive their self-presentations. Nevertheless, the act of constructing one's profile was generally considered a fun, entertaining activity.
-As one participant put it, "The defining characteristic of social networking sites is extreme impersonality. The people that one talks to on these sites are not treated as other human beings. They appear more like characters in a story."
-Though privacy concerns have been well-documented, the participants expressed general apathy, countering that they as members are responsible for the content and management of their virtual personas.
-Acknowledged that relationships formed online are superficial in nature.
-General enjoyment of these systems' ability to maintain bonds with those one doesn't see every day, as well as reunite one with old friends.
-Instant Messenger Away Messages: A user is able to monitor others while behind the "barrier" of the away message.
-Comfort level increased as the degree of their own anonymity rose, decreased with the anonymity of others.

Framework
Communication technology features (profile, visibility, and identity management) enable interpersonal relationship management (forming new relationships, maintaining existing relationships), which is in turn influenced by individual attitudes (impression management, concern for information privacy).

Questions Raised
How is impression management carried out within CMC?
How to explain the apparent contradiction between privacy concerns and the overwhelming popularity of social networking sites?

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Individuals are fluid, not static, and in the act of creating a profile of the self one undergoes a strangely simplified process of impression management. I would like to examine the paralanguage of Internet communities, the ways in which social cues are subtly communicated, as well as the complex ways in which impression management is enacted.

Lit Review: Personal Relationships: On and Off the Internet (Boase & Wellman)

2007-05-02T01:44:00.000-05:00

From Computer-Mediated Small Groups to the Internet
-The authors surmise that we are experiencing an era of "networked individualism", shifting from tight-knit, geographically local communities to dispersed, sparsely-knit personal networks.
-Past research on computer-mediated communication (CMC) failed to situate CMC within broader social contexts.
-Past research demonstrates that, thus far, the Internet has had no salient destructive or radical effect on society.

The Social Affordances of the Internet
-supports a greater number of geographically dispersed interactions.
-asynchronous: these interactions can occur between those with very different temporal rhythms.
-rapidity: increased velocity of interpersonal exchange.
-reduced social presence may lessen commitment, complexity, and/or strength of virtual bonds.
-textuality: reduces image-based hierarchies, such as race and class.
-absence of direct feedback --> increased likelihood for flaming.
-societal connectivity: transitive, indirect contact facilitated in a manner that often crosses group boundaries.
-mass messaging: allows contact with multiple social circles.
-HOWEVER, often social networks do not interact, and information diffuses quickly.

Utopianism and Dystopianism
-Utopianism represented by the transformative ideals of Barlow, McLuhan, and others.
-Dystopians warned of the isolating and alienating potential of the Internet, warning ominously of societal decline (Kroker & Weinstein, Stoll) and fractured identities (Turkle).
-Both views are overly simplistic, lacking ethnographic and empirical data.
-Technological Determinism: Attributing causal effects to the technology rather than the way in which people choose to utilize it. For instance, the Internet was the effect rather than the cause of the desire for distant communication.

Contact With Friends and Family- Online and Off
-Though early findings demonstrated negative effects of Internet use, later findings uncovered that Internet use is inextricably tied to one's preexisting personality characteristics (Kraut).
-Other studies used time diaries to examine the everyday practices and effects of Internet use in comparison to offline interaction and found little to no causal relationship (various studies by Katz).
-Evidence exists that demonstrates the correlation between using the Internet to meet new people and decreased TV watching (Kraut, Kiesler, Boneva, & Shklovski).
-The needs of the individual must be examined as causally affecting the everyday usages of the Internet.

Forming Relationships Online
-Research has shown that only a very small percentage of Internet users have formed new relationships online (Katz).
-The Internet serves as an important tool for forming relationships for those who are physically or psychologically disadvantaged, including those with very low self-image (McKenna).
-Often, most users who form relationships online eventually express the desire to meet offline.

Neighboring and the Internet
-A study by Hampton and Wellman on a networked Toronto suburb, "Netville" demonstrated an increase in neighborhood contact, offline visits, and neighborhood ties. Furthermore, the networked residents showed an increase in contact with geographically distant social bonds. The combination of these two effects is defined by the researcher as "glocalization".

Towards a Theory of Networked Individualism
-Since the Industrial Revolution and the rise of mass transit and telecommunications, there has been a shift in social relations that Wellman coins "networked individualism".
-Networked Individualism:
1. Both local and long distance relationships:
Most likely, individuals virtually interact with those they are close to, but just far away from that it is inconvenient to visit.
2. Sparsely-knit personal networks that include densely-knit groups:
Ease in coordinating group events through mass messaging; direct and autonomous nature of the Internet helps one to maintain a large network of contacts with relatively little work.
3. Relationships more easily formed and abandoned:
In this era of mobility and frequent change in environment, CMC helps people stay in touch with those they've left behind. Additionally, the Internet may aid the sociality of those who have trouble forming relationships offline. It also aids in neighborhood connectivity, as demonstrated by the Netville study.
4. Many relationships with people from different social backgrounds:
Devoid of many of the social cues implicit in offline interactions, the Internet facilitates the formation of relationships between individuals of differing backgrounds.
5. Few strong ties and many weak ones:
The asynchronous nature of the Internet means that interactions need not take place in the same space at the same time. This can be an asset in everyday activities (such as shopping) that involve coordination with strong ties, for communicating in a way that lacks intrusion or disruption. Weak ties can be more easily maintained as well, allowing for affirmation of a connection to even the most geographically distant acquaintance.

In conclusion, the authors point to a need to examine the psychological effects of networked individualism, such as information overload and dissatisfaction or, more positively, cognitive flexibility, social tolerance, and increased knowledge.

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This paper was published in 2004, around the time online social networking services were becoming mainstream in popularity, and before the advent of social media services such as YouTube. It focuses primarily on e-mail as a form of CMC. Examining society's relationship to the Internet in general, the authors are a bit too empirical and generalistic for my taste.

In developing surveys regarding interaction in online social networks, it would be interesting to examine a subpopulation of those who have recently transitioned into a new environment (such as college alumni) and their use of these tools in maintaining important social ties. How useful and satisfying is this medium? Furthermore, does the Internet actually facilitate group formation, or are these group memberships illusory in nature (serving the purpose of identity development and performance)?

Lit Review: Trust in Electronic Environments (Chopra & Wallace)

2007-05-01T05:19:00.000-05:00

The article examines the widely dispersed literature on trust with regard to information technologies. Trust is considered a crucial element with regard to social capital, and exists on four levels: the individual (psychological), the interpersonal (one to another), the relational (social glue), and the societal (functioning). The authors put forth a unified definition of trust as "the willingness to rely on a specific other, based on confidence that one's trust will lead to positive outcomes (3)."

When an individual possesses uncertainty or vulnerability in a particular domain, she may seek a dependent relationship with that which one is confident can fulfill that particular need, and this often entails risk on the part of the vulnerable individual. Systems trust (and here we bring the Internet into play) necessitates the establishment of social norms shared by other trusting individuals.

Trustworthiness is defined along four dimensions: competence and credibility, positive intentions, ethics, and predictability/consistency.

There are multiple processes invoked in the development of trust:
-prediction based on past behavior.
-intentionality of the trustee.
-emotional bonding and reciprocity of trust.
-reputation or institutional trust established through the trust of others.
-identification with the trustee (shared goals/values)

Four domains of trust are important in virtual environments:
1. Trustworthiness of information on the Internet.
-Users in need of information place themselves at risk for potential inaccuracy of information viewed. Factors at work include accuracy, bias, methodology, stability (of website address, currency), and validity.
2. Trustworthiness of the information/computing systems themselves.
-This includes interpersonal trust in one's own system as well as societal trust in network structures. One's emotional attitude, or technological bias, toward technology (technophilia/technophobia) is a crucial factor.
3. Trustworthiness of the economic stability of e-commerce.
-Both the buyer and the seller take risks. Reputation hinders on offline reputation and/or online ratings.
4. Trustworthiness of the individuals with whom one interacts in virtual environments.
-Motivations include information, friendship, or simply entertainment, and the truster has the authority to sever the relationship in case of fraudulent identity, abuse, or harassment. One's propensity to trust in this situation is highly dependent on one's technological bias, disposition, referrals, and the context of the relationship.

Computer technology challenges traditional notions of personhood, as machines increasingly take on roles and duties once assigned to people. Thus, it is apparent that trust plays a role in the relationship between human and computer in much the same way as in interpersonal relationships.

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Social capital will be a central issue of discussion in my ensuing ethnography, and trust (as well as reciprocity and shared values and norms) is a crucial element.

MySpace: Little trust amongst generations outside the MySpace generation (today's teenagers), however a great deal of trust within that generation due to established cultural norms of participation in the community. Trust on MySpace is diminished by the proliferation of fraudulant identities and predatorial behavior, the finicky nature of the site, censorship, and the popular reputation I have just summated.

Facebook: High degree of trust in other users in one's network, who are usually preexisting relationships. However, growing wariness in the corporation itself due to the enormous amount of data that is collected and recorded and legal reprecussions to naive assumptions of privacy. Its quickly evolving nature, as well as its mass popularization (thus losing its niche identity) have led many to become suspicious of the intentions of the site.

Tribe: Very high degree of trust due to Tribe's subcultural history (as evidenced by its enormous popularity in the San Francisco Bay area). A haven for free speech, Tribe is also locally-based. Furthermore, many of Tribe's users possess shared cultural and social values (such as neotribalism). Users form tribes that often extend to the offline world, and vice versa.

SoundClick: Very high degree of trust, though few strong ties. What ties do exist are based around common interests (such as music genre or production tools) as well as reputation (established through rankings, popularity, degree of involvement on the site). SoundClick's niche audience authenticates the site, gives it legitimacy, and its users are able to share information with disparate others interested in the same thing (shared values and goals... globalizing potential).

Lit Review: From Counterculture to Cyberculture (cont.)

2007-04-28T20:20:00.000-05:00

Chapter 2: Stewart Brand Meets the Cybernetic Counterculture
-In the era of the Beat generation and the Merry Pranksters, the social ideals of the New Communalists and the products of the Cold War technocracy were merged in the San Francisco LSD scene. Trips Festivals created spaces in which the technological and the social came together in ecstatic communal experiences marked by lights, images, and music brought about through electronic media, as well as LSD. These experiences integrated those who attended into a single techno-biological system:

Far from asserting direct control over events, he [Brand] had built an environment, a happening, a laboratory. He had set forth the conditions under which a system might evolve and flower, and he had stocked the biological and social worlds of those who entered that system with technologies that allowed them to feel as though the boundaries between the social and the biological, between their minds and their bodies, and between themselves and their friends, were highly permeable. He had helped found a new tribe of technology-loving Indians, artistic engineers of the self.

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Chapter 3: The Whole Earth Catalog as Information Technology
-Brand's desire to merge systems theory and New Communalist politics resulted in the creation of the Whole Earth Catalog, a disperse project offering products such as books, camping gear, and blueprints for houses and machines for those migrating to form communes in the hills of New Mexico and Colorado.
-The Catalog reflected both the technological and scientific achievements of the time as well as the acid-drenched, Eastern religion-inspired hippie movement. In addition, the contributions of its readers established a network forum enhanced by mobility between several countercultural, academic, and technological communities.
-Collaboration of disparate, disembodied communities, small-scale personal and informational technology that supported the development of individual consciousness and ecstatic communion.

We are as gods and might as well get good at it. So far, remotely done power and glory- as via government, big business, formal education, church- has succeeded to the point where gross defects obscure actual gains. In response to this dilemma and to these gains a realm of intimate, personal power is developing- power of the individual to conduct his own education, find his own inspiration, shape his own environment, and share his adventure with whoever is interested. Tools that aid this process are sought and promoted by the Whole Earth Catalog (Brand, inside cover of the Catalog).

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In comparing the Whole Earth Catalog to current Internet culture, the following snippets are particularly of note:
-both a reflection of and a doorway to the world
-nomadic technocratism
-interactive elements increase commitment, as well as involvement.
-by publishing financial accounts, Whole Earth was also viewed as "open source"
-appropriation by the subculture(s) for the purposes of transformation of the superculture- does this succeed? Dominated by white, affluent, educated population...

The Rise of Digital Utopianism: Implications for Analysis

2007-04-28T19:45:00.000-05:00

Barlow, an information technology journalist and pundit, was also once a lyricist for the Grateful Dead. Following an international summit in which the Communications Decency Act was passed, which sought to restrict pornography on the Internet, he crafted a treatise in defense of the independence of the Internet from bureaucratic attempts at regulation. This essay, which was posted and widely circulated on the Internet, suggested that the Internet allowed for the possibility of a social revolution. Barlow painted a picture of a world in which the oppressive forces of the government were replaced by the pursuit of individual enlightenment, communality, and collective consciousness.

Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.

We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.

We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.

Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

Our identities have no bodies, so, unlike you, we cannot obtain order by physical coercion. We believe that from ethics, enlightened self-interest, and the commonweal, our governance will emerge . Our identities may be distributed across many of your jurisdictions. The only law that all our constituent cultures would generally recognize is the Golden Rule. We hope we will be able to build our particular solutions on that basis. But we cannot accept the solutions you are attempting to impose.

Barlow’s work in collaboration with Wired magazine established a movement inspired by an ideology of digital utopianism. In what ways has this ideology integrated into the public consciousness? In my own research on online social networking communities, I would like to examine how these sites contribute to as well as diminish the creation of a “digital utopia”.

Lit Review: From Counterculture to Cyberculture (Fred Turner)

2007-04-26T17:09:00.000-05:00

Chapter 1: The Shifting Politics of the Computational Metaphor
-Sacio and the Free Speech Movement of the 60s opposed the mechanization of society through the guise of the university, the military, and information technologies.
-30 years later, what was once a threat was now a promise of liberation, expressed through the evolving personalization of the Internet.
-Barlow's Declaration of the Independence of Cyberspace in proclamation of the liberating nature of the Internet for overthrowing the bureaucracy. Social revolution?
-Esther Dyson believed that the Internet would become a digital marketplace that would allow consumers and corporations to negotiate equally, thus dissolving the tyranny of corporate hierarchies (Release 2.0: A Design for Living in the Digital Age).
-Kevin Kelly believed we were moving toward a "computational metaphor" in human understanding, in which the universe is a computer according to a new vocabulary that is now emerging.
-Disembodiment: dehumanization or equality?

The Forgotten Openness of the Closed World
-Post WWII era was dominated by a "closed world discourse", in which both the individual mind and the military were viewed as mechanized tools of control- cognitive psychology began utilizing the computational metaphor to describe the human brain, and in the military plans and operations were visually rendered through computer programming.
-Though this mechanization of society is exactly what students of the 60's rebelled against, at the time this discourse allowed for a quite flexible and creative style of research. This led to the rise of the military industrial complex and interdisciplinary collaboration.
-In the pursuit of military technology, scientists and researchers from many disciplines devised a new language with which to communicate.

-Humans and machines in collaboration within a larger, fluid socio-technical system- a "feedback system" that was then extended to human biology and society.
-This led to the deveopment of cybernetics (Norbert Wiener)- "the study of messages as a means of controlling machinery and society".
-In this frame, the media is viewed as a "servomechanism" that maintains the homeostasis of society through a feedback system of messages.
-Though computers threatened automation of people and society, they also brought hope for the possibility of a more democratic creation of order.

The Countercultural Embrace of Technology and Consciousness
-In the eyes of the left, the computational metaphor was one designed to create and maintain an unfeeling "technocracy" (Roszak).
-Lewis Mumford's The Myth of the Machine envisioned a world in which the technocratic elite are bent on designing man as an automaton whose proper functions will be controlled by the machine.
-In the postwar period, thanks in large part to research grants funded by the military, university enrollment exploded.
-Two forms of counterculture emerged in the 1960's: the New Left, which struggled for civil rights, free speech and voter registration (outward political action); and cold war-era culture marked by Zen Buddhism, Beat writings, action painting, and psychedelic drugs (inward consciousness and communalism).
-The New Communalists, contrary to the New Left, embraced the communal and egalitarian potential of cybernetics.
The New Left worked within the political structure in order to achieve their goals of establishing a true community and ending alienation. The New Communalists, however, believed political activism to be beside the point- that true community existed outside of traditional notions of chains of command. True community was to be found when transcendence from "the myth of objective consciousness" was achieved, and individual selves transformed.
-Charles Reich's The Greening of America detailed 3 historical stages of socioeconomic consciousness:
1. agriculture: farmers and small businessmen
2. industrial bureaucracies: society organized through complex organizations and new technologies of control and communication.
3. beaureaucratically levelled communities: harmonious collaborations working to end technocratic institutions.
-In this vein, if the mind is to be the source of change, then the sharing of information is a crucial step in that process- an "ebb and flow of communication".

---

This well explains the history of perceptions regarding information technologies. With this history in mind, it would be interesting to gauge the current perception of the Internet as it becomes increasingly a site for both interactivity/communication/community-building and corporate schemas, economically entrenched but intellectually dispersed.

On one end we have open source collaboration, but on the other we have the rise of a hegemonic Google institution. Somewhere in the middle lie social networking services such as Facebook and Myspace. In the ephemeral space of the Internet, however, time and power work together to allow for immediate collective awareness and consequent action. The trick is in the hook- for instance, Facebook alienated its users with the implementation of the News Feed, to the extent that its users collectively organized in protest. However, this collective organization would not have been possible WITHOUT Facebook, and in this way they are institutionalized. This happens when certain Internet systems become integrated in the daily functioning of individuals in society. To disengage from these systems would be to disengage with a symbolic structure of one's membership in her community.

If we are to examine Internet culture through the lens of Reich, it would seem we exist still in the second level of consciousness. If a counterculture exists on the Internet, it could do so in two ways: by utilizing the existing social institutions of the Internet to spread awareness and make political statements, or to abandon the existing institutions altogether in favor of a back-to-cyberspace approach of creating communal sites in which individuals work to raise their own consciousnesses and fulfill their human potentials.

Lit Review: Managing Visibility, Intimacy, and Focus in Online Critical Ethnography (LeBesco)

2007-04-18T15:38:00.000-05:00

Focus: Studying communication about fat identification (on the Internet).

Method: Downloaded posts and threads, participated in the community, made community aware of her status as researcher.

Theory: Critical ethnographic approach that sought to challenge mainstream political and social discourse about fat bodies.

Points of Consideration: Changes in embodiment allowed for by the use of technology; alternative model of personhood (observing communicative processes and social interaction, as opposed to individualistic narratives); the "cybernetic shape of information technologies" as a political arena.

Questions Raised: How are bodies and identities "policed" in internet forums? How does the design of Internet space affect deployments of power?

---

Many of those with whom I've discussed the political and cultural potential of the internet believe that the lack of face-to-face interaction renders individuals essentially isolated. However, is it not possible that meaning can be created irrespective of time and space? That you or I could psychically connect through the sharing of information and ideas across immense distances?

Identity projection, or "egocasting" (see Christine Rosen), allows for an enormous amount of social creativity and identity play. In this arena, the body exists apart from the mind- a condition which may be extraordinarily appealing for those who undergo consistent prejudice and discrimination instigated by their physical forms.

Facebook Play

2007-04-18T01:05:00.000-05:00

From allusions to illusions, fakery to forgery, Facebook is an arena for social performative play. One would do well to ensure the secrecy of one's password and to log out with consistency, because you (yes you!) could be the next victim of identity appropriation and warping of the most embarassing variety.

This subject comes to mind in light of today's Facebook experiences: a high school friend of mine had suddenly become a black lesbian. Also, it was apparently her birthday, and in the hour or two it took for her to realize what had occurred, several friends had posted somewhat confused birthday greetings on her wall.

This is not the first time I have witnessed this particular form of public humiliation. You have been warned.

It could happen to you.

Lit Review: Technological Environments and the Evolution of Social Research Methods (Christians & Chen)

2007-04-17T22:26:00.000-05:00

-From Newton --> Shannon and Weaver's The Mathematical Theory of Communication
-Carl Couch: Audio and video recording of human interactions.

Internet Research Pros:
-24-hour, instantaneous access.
-Massive sampling possibilities.
-Ability to pinpoint special interest groups
-Logs of conversations.

Issues in Internet Research:
-the bias of technology: what are the optimum qualities, and in what cases is the Internet less advantageous than other media?
-the technological imperative: tendency to allow Internet technology to monopolize other forms, yet this technology could not exist with the others.

Media of communication are vast social metaphors that not only transmit information but determine what is knowledge, that not only orient us to the world but tell us what kind of world exists.

-Marshall McLuhan

-organic communities: electronic culture dislocats us from space and history. Lacking acoustical symbols, assured markers of identity, and its dependence on the offline world, the online "world" cannot be one of its own making, per se.

--

I would argue that online environments can indeed be historically situated, and that we are in the midst of crafting a virtual world that will come to allow for extensive and imaginative identity play. However, what is often observed online is not the creation but rather the extension of real-world phenomena. In what ways are new forms of communication and community-building being created in virtual environments (cultural appropriation, network-bridging, etc;)?

Lit Review: "Seeing and Sensing" Online Interaction: An Interpretive Interactionist Approach to USENET Support Group Research (Walstrom)

2007-04-15T22:00:00.000-05:00

A third-person observation cannot uncover the invisible bonds of connection that motivate people to interact with and feel responsible toward one another, particularly in sensitive cases in which anonymity can provide the comfort needed to become uninhibited with others, such as support groups. Traditional ethnographic methods may work for some online groups, but an interpretive interactive approach of forming an emotional connection to the participant may be essential to understanding her processes of sense-making.

In this study, the researcher was obliged to also have undergone the experiences of those in specific support groups, allowing both a third- and second-person position (analyst and participant-experiencer). Her own participation in an eating disorders support group yielded three central tenets: the formation of a public, group narrative to serve as a collective resource, discursive practices such as politeness to serve as protection of individual/group face, and the co-construction of eating disorder identities.

Social Constructionism: "the self-other dimension of interaction"- all cultural meanings are co-constructed.

Rhetorical-responsive Approach: Seeking understandings of "living utterances"

Interpretive Interactionism: Attending to the everyday experiences (feelings, actions, meanings) of interacting individuals.
-Researchers must make interpretive processes as public as they can, as well as the multiple methods employed.
-Micro-level: Local meanings to illuminate the inner lives of partipcipants.
-Macro-level: Connecting these micro-lvel findings to the poicies or institutions that can affect them.
-Rejects generalizations, positivism

In this study, the mainstream discourse of objectifying, pathologizing, and trivializing the experience of those suffering from eating disorders is problematized by fully representing the visceral experiences, competencies, and emotions through an interpretive interactionist approach. The approach was also feminist in nature, contesting the scientific discourse for its inability to recognize the authority of women in describing their own experiences. This merging of methodological approaches enhances the rigor by expanding the scope of inquiry into shared experiences.

Grounded Theory: Locating a core category for organizing the vast numbers of responses generated by a group and coding the actions and experiences in written accounts. For example- a category used in this study was the frequent and systematic tendency to personify the eating disorders ("the monster within"). This tendency can be invoked in a variety of situations, which were also coded (eg; introduction, ephiphany, cry for help). Can reveal much about the co-construction of identity.

Conversational Analysis: Noting what is displayed as salient in the structure of one's talk. Some things that are examined are the rules governing turn-taking, normative responses, use of genre (public narrative)

Discourse Analysis: Includes critical discourse analysis- critique of the hegemonic and institutional forces at work in local interactions. Also self-other positionings, responses to emotionally-charged displays.

Online Interpretive Interactionist Approach
-Self-presentation at introduction of link to group, sharing the dilemma/discourse.
-A feminist communitarian approach reflects the researcher's shared emotionality with paritcipants, research that will make a difference.
-Benefits: 1. representing participants' own voices validated their perspective, 2. thick description of shared problematic experiences enhances self-understandings, 3. critique of dominant discourses that affect the participants' potential for change.

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Unlike this study, I am not seeking to uncover particularly sensitive issues. I am interested, however, in the formation of relationships with participants in order to understand more empathically, as well as challenge dominant discourses (such as predator threats, grand delusions of privacy, inability for computer-mediated communication to evoke tangible responses/form true social bonds, meeting of strangers, etc;). It will be important to examine the priority that individuals themselves place on online interactions, thus the first segment of my methodology will involve asking participants to articulate their own experiences in written accounts (through internet-based surveys). The accumulation of a large quantity of written data will serve my aim in categorizing experiences through the lens of public narratives and shared emotional displays.

Also, rather than "recruiting" subjects, I will be posting information about the study, as well as a link to the online survey(s) on public message forums, through which individuals will be self-motivated to participate. In addition, I will be evoking an interactionist approach through engagement with others in public dialogue spaces, such as message boards and group forums.

Lit Review: Using Empirical Research Data to Reason about Internet Research Ethics

2007-04-05T18:01:00.000-05:00

• The Internet blurs notions of public vs. private, published vs. unpublished, and identified vs. anonymous individuals.

Reasonable Expectations of Privacy
• How do we know when individuals expect privacy on the internet?
• If membership is unrestricted, some researchers declare it a public space. Others argue that the ephemeral nature of online conversations creates the expectation that they will not be recorded.
• The disinhibiting nature of online environments creates a false illusion of privacy.

A Need For Empirical Work
• Knowing what people do does not inform us on what they should do; we need to know how subjects feel.
• How much do users object when they know they are being studied in a public online environment?
• Empirical study of chatroom responses to 4 conditions of declaring research intent conducted- 4 times more likely to be kicked out of the chatroom if the researchers said anything about recording.
• The requirement of informed consent can be waived if there is little risk to the subjects, there is no other way to conduct the research, and subjects will be debriefed following their participation in the study.

Discussions
• Only one individual expressed interest in learning more about the study.
• Reasons to believe in privacy online: ephemerality of text, invisibility of audience, feelings of anonymity.
• It could be argued that violating a person's right to consent to a study constitutes harm, even if they remain unaware.
• Must convince an IRB to issue a formal waiver of consent.
• Individuals filling out surveys on the computer reveal much more than they would on paper surveys (Greist et al, 1973; Weisband & Kiesler, 1996).
• Power hierarchies in f2f environments disappear in online discussions (Sproull & Kiesler, 1991)
• Shy students have no problem interacting online (Bruce et al, 1993; Hudson & Bruckman, 2002, 2004a)
• Polite people get into flame wars online (Dery, 1993)
• Novice bloggers are not concerned about privacy (Nardi et al, 2004) despite problems of unintended audiences (Hart, 2005)

Beyond the US
• Notions of privacy are culture-specific- online research risks involving populations from other cultures.
• Like countries, online communities develop their own cultural norms.

While this study makes a good case for the potentially negative reprecussions of asking consent of participants in online environments, I personally have had the opposite response. I've found that the anonymity of the Internet has a positive effect on participant response and willingness to engage with the subject matter.

Chatroom environments have a more intimate and ephemeral nature, as opposed to message-board style online social networks such as Tribe. Especially pertaining to intimate matters (see my work on LiveJournal and OpenDiary eating disorder communities), seeking connection and empathic understanding should take precedence.

Literature to Look Into:
• Bassett, E. H., & O'Riordan, K. (2002). Ethics of Internet Research: Contesting the Human Subjects Research Model. Ethics and Information Technology, 4(3).
• Boehlefeld, S. P. (1996). Doing the Right Thing: Ethical Cyberspace Research. The Information Society, 12(2), 141 - 152.
• Bruckman, A. (2002). Studying the Amateur Artist: A Perspective on Disguising Data Collected in Human Subjects Research on the Internet. Ethics and Information Technology, 4(3), 217- 231.
• Danet, B.
• Ess, C. (2002). Ethical Decision-Making and Internet Research: Recommendations from the AoIR Ethics Working Committee
• Eysenbach, G., & Till, J. E. (2001, 10 November). Ethical Issues in Qualitative Research on Internet Communities. BMJ, 323, 1103-1105.
• Herring, S. (1996a). Linguistic and Critical Analysis of Computer-Mediated Communication: Some Ethical and Scholarly Considerations. The Information Society, 12(2), 153 - 168.
• Herring, S. C. (Ed.). (1996b). Computer-Mediated Communication: Linguistic, Social and Cross-Cultural Perspectives.
• Joinson, A. N.
• Keller, H. E., & Lee, S. (2003). Ethical Issues Surrounding Human Participants Research Using the Internet. Ethics and Behavior, 13(3), 211 - 219.
• Nonnecke, B., & Preece, J. (2000). Lurker Demographics: Counting the Silent. In Preedeedings of the 2000 Conference on Human Factors in Computing Systems (CHI) (pp. 73-80).

Lit Review: Spatially Bounded Social Networks and Social Capital: The Role of Facebook

2007-04-03T02:21:00.001-05:00

A fantastic empirical study using paychological assessment measures...

Intro
•discusses responses to Facebook as well as describes it- negative reprecussions the popular focus- schism between perceived and actual audience; privacy issues.
•A 2005 survey found that 90% of undergrads use an online social networking service (Stutzman)
•In spatially bounded sites such as Facebook, identity claims are less easily falsified, allow for accumulation of social capital with regard to acquaintances (though not necessarily deepening relationships) and ability to maintain a large network of social ties.
•Rheingold's work explored communities whose interaction extended from offline to online, as opposed to the Facebook.
•The gaps between connected individuals may actually increase the flow of information- from one group for which the knowledge is mundance, to another for which the information is novel.
•Differentiates between bridging and bonding social capital.

Method
•Study asked three questions: Who is using Facebook? How are students using Facebook? and What is the relationship between Facebook use and social capital?
•Random sample of 800 MSU students were surveyed (survey site: http://www.zommerang.com). 286 responded.
•Four measures:
1. Demographics/descriptives
2. Facebook usage
a. Intensity: integration into daily life, emotional connection, number of friends, time spent on site
b. Types of Use: information seeking vs. entertainment, maintaining old contacts vs. seeking new ones
c. Perceived Critical Mass: whether respondents perceived their contacts as also using Facebook.
3. psychological assessment
a. Satisfaction with life at MSU
b. Self-esteem
4. social capital measures
a. Bridging Social Capital: outward looking, broad range of contact, perception of oneself as part of a larger group,
reciprocity with a broader community
b. Bonding Social Capital
c. High School Social Capital

Results
• 94% use Facebook, no difference in demographics.
• Members report significantly higher high school social capital.
• More likely to use for killing time than gathering information.
• 10-30 minutes/day, 150-200 friends.
• Much more likely to interact with preexisting connections than meet new people.
• Assume their friends are using Facebook and will continue to do so.
• Results demonstrated the large role Facebook plays in developing and maintaining bridging social capital at their school.
• Those reporting low satisfaction and self-esteem appear to gain the most social capital from intense Facebook use.
• Using Facebook to meet new people was negatively associated with social capital.
• NO CORRELATION BETWEEN GPA AND INTENSITY OF FACEBOOK USE
• Implication that Facebook may crystallize relationships that would otherwise remain latent, such as classmates.

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Repeat studies over time would help to establish causality- this study only proves correlation. Also, the researchers suggest pairing survey methods with actual measures of use (assessing Facebook profiles themselves)- a possibility for my own research. Another possibility is looking at how alumni use Facebook to maintain old college ties.

There is a notable trend in the use of online communities to strengthen and maintain existing relationships, as opposed to the older research on online communities (which focused on the formation of new ties). This suggests a movement toward integration of the offline and online worlds. In this way, internet communities may be seen as extensions of offline communities, offering a plethora of tools to strengthen weak bonds and maintain strong ones.

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References to check out:
-Hampton & Wellman - online social networking enhances place-based communities
-Gross & Acquisti - Facebook 2005
-Stutzman - Facebook 2006
-Hamatake et al; - Facebook 2005

Full Circle? From the Lumiere Brothers to YouTube

2007-04-03T02:21:00.000-05:00

In what are considered the first anthropological films, the Lumiere brothers captured the daily lives of ordinary individuals in society. In light of the novelty of the technology at this time, however, these films were later criticized as spectacles of self-conscious humanity. The field of anthropology began to lean ever more toward lexical ethnographic data collection and presentation, as the genre of filmmaking diverged toward the technical and imaginative processes of the filmmakers themselves. Today, both the technologies involved in making visual ethnographies as well as the publication of such documentation are readily available to anyone in possession of a camera and a computer. Such a trend begs one to examine the following: In what ways are anthropology and film converging in this era of interactive technologies?

Little more than two years old, YouTube (whose motto is “Broadcast Yourself”.) has fast become one of the most popular sites on the web. Users can create accounts in order to share videos with friends, comment on the videos of others, save favorite clips, and create playlists. Unlike television, YouTube is a fully interactive medium. The service is free of charge, allowing anyone to view videos generated from around the world and engage in discourse with other viewers. The Internet is truly a point of liminality, that space in between ephemeral experience and the social structure- that which is without structure itself but works to create it.

Anthropology as a discipline is dependent upon claims to expertise. However, there has been “an increasing recognition that ethnographic understanding involves a process, and that it is mediated through subjective exchange (Grimshaw 170).” One could find no better way of describing the YouTube community in anthropological terms. What film lacks in depth of lexical discussion, YouTube makes up for in the sheer quantity and variety of subjective understandings available. Its tendency to depict life informally recalls the fundamental nature of ethnography itself, though it is not without a fair share of self-consciousness.

A central tenet of applied anthropology in particular is depicting the issues faced by subordinate peoples. Anna Grimshaw discusses one of the major flaws of anthropology- its specialized, inaccessible nature does little to promote public visibility of issues such as human rights, oppression, and war. The work of Llewelyn-Davies in televising her documentary fieldwork with the Maasai women, informal in nature, seems a proper precedent for the emergence of ethnographic video on the Internet. Drawing on feminist practices of giving voice to the oppressed, the Internet has become a virtual arena for the politically concerned. A quick search of YouTube with the term “Baghdad” yielded 2,490 video clips. Television and Internet mediums share the power of evoking embodied viewing by the audience, who are able to engage with the subjects from the comfort of their own homes.

In light of the current postmodern trend in anthropological thought, a discussion of the reflexive and discursive nature of YouTube is also warranted. These elements are exemplified in a short clip by a Michigan State University student, who asked the question “why do you tube?” His question generated 364 video responses from members of the YouTube community, many of whom described the allure of acquiring insight into the lives of people different from their own, a shining example of globalization in practice. It is this element, as well as YouTube’s capacity to evoke public engagement with ethnographic film, that I seek to explore further in an extended work.

Notes of Interest on the Internets

2007-03-29T00:56:00.000-05:00

Political blogging is nothing new, but a brief visit to BarackObama.com caught me by surprise: visitors can sign up for My.BarackObama.Com, where Obama supporters can create individual profiles, host a blog on-site, find out about local events or create one's own events, participate in fundraiser programs, send and receive messages to other members, and join groups.

The groups section is by far the most compelling. Each group has its own profile, replete with a directory, pertinent events, and a group blog. The third most popular group, "One Million Strong For Barack," actually began on Facebook, and claims to have been the fastest growing group ever on the site, though I don't believe that claim can be qualified.

MoveOn.org is holding a Virtual Town Hall meeting with candidates chosen by voters on the site. The Virtual March on Washington ( http://pol.moveon.org/virtualmarch/ ) displays a GPS visualizer, with pins in counties across the US representing the number of call-ins by citizens working to end the war in Iraq. There is something about being able to view oneself, however abstractly, that adds to its allure. To visually represent solidarity, community, is a powerful tool.

--

Why Do You Tube?
http://www.youtube.com/watch?v=vPl6QeK87sM

--

Google Earth + Second Life = Google Metaverse
http://www.techcrunch.com/2007/01/24/googles-metaverse/

There's a great video detailing Second Life. Evidently, the monetary potential of developing and selling objects in Second Life is huge- a teenager who developed an impressive gun is using the profits (they're about $5 each) to get through college; a woman in Germany buys real estate in Second Life, builds houses and resells the land, making over $170,000 a year.

The lecture can be found here: http://video.google.com/videoplay?docid=-5182759758975402950

Musicians can play live music at clubs and cafes in Second Life, collect tips and sell CDs. Popular venues on Friday nights can pull in an easy 50-100 people. One of the stories in this clip describes a homeless man (real-life homeless) who stayed at a friend's house and started playing his music in Second Life, leaving out a tip jar and informing listeners that he was collecting money to get an apartment again, and eventually made enough to do just that.

As virtual worlds become more seamless, powerful, and ubiquitous, blending media sharing, social networking, geomapping, gaming, open source programming, and the proliferation of knowledge, they will come to replicate society in a more communal, global manner. Businesses, governments, libraries, and universities are evolving in new ways in this virtual world. This might have to become more of a focus in my project...

"We believe this is better than the real world in a lot of ways... We don't see this as a game, we see this as a platform that is in many ways better than the real world."

Lit Review: Mediating Ethnography: Objectivity and the Making of Ethnographies of the Internet

2007-03-19T00:49:00.000-05:00

“To skilled online players, it’s easier to fake flesh-world personae than to maintain a consistent long-term online presence.” (Mortensen and Walker)

Pros:
• In an Internet setting, the ethnographer can “lurk” and thus be rendered invisible- enhanced objectivity. This position is usually also socially acceptable.
• However, lurking for the sake of ethnography may not be quite as acceptable- some information can only be learnt through the processes of interaction and participation, but this is also often made easier on the Internet.

Cons:
• Community on the Internet as illusory; research proving computer-mediated communication is not rich enough to sustain meaningful relationships.
• Rapidly evolving pace of technology poses many challenges to fixing an ethnographic work to a particularly meaningful time.
• Virtual fieldwork can be exhausting and overwhelming, highly uncertain.
• Blogging poses the challenge of blurring the distinction between the field and the writing up.

Some Questions...
• How to interpret and describe a textual landscape that is constantly expanding and being altered?
• Rather than transcribing and textualizing a community, the ethnographer is instead faced with the problem of justification- what, truly, can we add to something that describes itself better than we could?
• Mediated communication is defined by a distancing variable- in this case, the textuality and lack of presence associated with the Internet. Might this be at the root of such distrust, so many privacy concerns, so much misrepresentation?

Some ideas raised: videotape users, log chat sessions, network diagrams.
• Focus on the debates concerning multiple identities and dynamic communities, rather than traditional over-fetishised notions of community.
• Network ethnography relies on Social Network Analysis techniques (Howard)- the Internet makes this easier- mechanical objectivity.
• Wakeford: 3 types of online textualized activities: information spaces (WWW), communication spaces (listservs), and interaction spaces (AIM, IRC)
• Mason and Dicks: Ethnographic Hypermedia Environment works with notions of authorship, as the reader is granted agency in navigation and restructuring of the hypertext ethnography.

• Making an objective claim relies on knowledge of objects, which is informed by the kinds of claims one wishes to make.Thus, the production of ethnographic knowledge, particularly on the Internet, must be considered in the context of the ethnographer’s assumptions. Basic theoretical assumptions about anthropology may be at stake: society, the self, nature/culture distinctions. The Internet is not exotic, ‘net ethnographers do not hold position or special access…search engines hold more power. So the power of the ethnographer is in the investigatory and intersubjective potentials… telling the stories, explicating vocabularies, delineating new forms of group structure and communication.

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The blogging is a good start, I like presenting my process and making connections between ideas. However, this article was a bit of a downer. What is the point? Do cultures even exist on the Internet? Perhaps I should discard the notion of "culture" altogether, and concentrate on human interaction. True interaction is embodied, but you don't need a body for that. All you need is an embodied mind, and not even full concentration at that.

A past paper I wrote grappled endlessly with the concept of the "real". Is the Internet "reality". Can computer-mediated communication come close to face to face interaction. Etcetera etcetera. On and on. Making distinctions. Trying to make distinctions. Everything is distinctions, muddy, muddy, muddy distinctions, and this virtual arena is no different. And by that I mean it's just different. I think I'm going to settle on that: this novel form of communication and connection. Not culture, but communitas.

I think I should make a little project of creating a network diagram, and see where that leads me... maybe overlapping multiple communities/multiple identities...

A dream I awoke from.

2007-03-16T22:38:00.000-05:00

I am standing in a room, it's kind of bouncy and round, and the walls encircling me are covered with monitors, consoles, keypads, speakers... one screen is of incoming e-mails, a hundred e-mail accounts for a hundred separate identities. Another screen displays whole pages of text flipping past as a program picks up its pertinent information, summarizes and files it. Moments pass and suddenly I glance above me, and am shocked to find a window through which the most bizarre cyborg gazes back at me, eyes slightly concealed beneath small monitors, ears plugged into half a dozen conversations discussing psychology, ethics, geography, pollution, the best deal on a new car, and one with oneself in a public diary on the Internet.

How are we engineering ourselves? What are the crucial digital parts pf the social organism of the future? What are the perils we will come to face? How am I not myself?

Aside: Come Together

2007-03-15T14:28:00.000-05:00

Last night, I walked into my family living room to find my dad on the couch, listening intently to his cellphone. He looked up at me excitedly and said, "Jenny, listen, your whole family is on the phone!" He pressed speakerphone, and I could hear several of my uncles and aunts speaking to my grandmother, lying in a hospital bed hours away at a holistic care facility. A few weeks ago, my grandmother was terminally diagnosed with cancer. She is mother to 14 children, ten of whom were currently connected to her via conference call. She told us she'd had a rough day, and that she would return home in a week. Starting with the oldest, each of my aunts and uncles told her they loved her and believed in her, that they were praying for her. Tears came to my eyes as the sheer beauty of their collective engagement hit me.

She couldn't talk much, but the rest of my family stayed on the line long after she left to rest. The conversation was lively, though occasionally confusing, and my Uncle Jack took the lead in going through a list of tasks to be independently assigned. Their goal: to recreate the healing environment that had been helping her so much in the past week. They were working in perfect symbiosis: insurance matters handled by Mary (who works in insurance), medicinal supplies questions answered by Joe (who runs a medicinal supplies store), my mother providing medical advice, and Mike discussing the specifics of hiring aides. Faced with the enormous challenge of organizing a schedule for care, I offered to find a calender wiki they could all have access to. "You can do that?" they asked. 'Modern technology can do that," I responded. I wanted badly to offer something, anything to help. They seemed not to realize how potently they had just exemplified the power of technology to bring people closer, to bridge the gaps of time and space and provide a means for communication to flow quickly and easily.

It took me all of ten minutes to find said wiki (30boxes.com). Users can share calendars as well as to-do lists, which are easily viewable either by themselves or integrated onto a virtual desktop (your "Webtop"). However, 30Boxes is still rather individuated, so I did a search for "group calendar wiki" and found that PBWiki had integrated the 30Boxes application- and PBWiki was exactly what I needed. I was able to easily create a wiki-site complete with a calendar, a to-do list, a blog, an address book, and a photo album. It will be interesting to watch the site evolve- who catches on, how many people lose interest, how they use the site. etc;

Lit Review: Profiles as Conversation: Networked Identity Performance on Friendster, by danah boyd and Jeffrey Heer

2007-03-06T01:48:00.000-05:00

o The Friendster profile represents not a static individual, but rather “a communicative body in conversation with other represented bodies.”
o Communication as multimodal; performance and interpretation.
o How are unknown audiences negotiated in light of such public-private technologies as blogs and photosharing communities such as Flickr?

Background
o Description of content/functions
o Visual example of a profile
o Purpose of site: initially, dating, but interpreted as presentation of self, playful network-building, competition & voyeurism.
o Audience: gay men, bloggers, Burners
o History: Since 2003, has rapidly declined in popularity amongst initial members.
o Methodology
o Ethnography: 9 mo. Participant-observation, interviews, surveys, focus groups; 200 participants; 1.5 million profiles
o Visualization: Egocentric & interactive

Context
o Internal homophily / homogeneity
o As with Facebook, the network grew in population and diversity and challenged conceptions of perceived audience
o Playfulness depicted by Fakesters, encouraging creative performance while also mocking serious networkers…

Conversing
o Exchanging information- from performance → conversation
o Semi-public (bulletin board) & private (messaging)
o Embodiment through profiles
• Markers: photos, relationship status, looking for,
o Cultural rules: when is friending appropriate? What are the deeper meanings beneath the various facets of the profile? Reciprocity of testimonials…
o Photosharing as conversation and reinforcement of social bonds
o Friendster vocabulary much like Facebook vocabulary- a “friendster” / “Facebook friend”

Frozen Performances
o Lack of updating profiles – frozen identities, “time capsules”…
o Future a digital graveyard of past identity performance?
o Confusion of public/private in the virtual realm- persistence

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This study could serve as useful in comparative analyses- Friendster was one of the first online social networks to become popular, as well as one of the first to become unpopular for a host of reasons (namely, the impact of moderating that resulted in the "Facebook Genocide", a lack of network limitations, a lack of new interactive content- that is, until Facebook became popular). Will MySpace head in a similar direction? Same potential for Tribe if it sells out...

New forms of conversation through digital content, especially photosharing. Facebook's "photo tagging" function was key to its popularity boom. The ability to add content of any sort is essential for conversation.

MySpace: User's can edit their own profiles as well as the comments they leave others with HTML, granting users an enormous degree of agency. However, this can get messy when profiles take minutes to load content (often encounter blaring music, seizure-inducing videos, slow-loading photo galleries, inane ego-capsules).

Facebook: Much cleaner than MySpace, but also much less agency. Users can import blogs, create slick Event and Group pages and invite users, and share content from the web (including video and audio).

Tribe: Users can choose from a variety of profile templates and arrange the content blocks on those templates. Again, less agency, however users are given a great variety of easy fill-in-the-blank templates. Above all, Tribe is the least susceptible to media-overload- message board forums are still the principle tenet of groups (Tribes), and users can choose the hierarchy of the information they divulge about themselves.

Lit. Review: Participatory Genre, by Thomas Erickson

2007-03-05T00:19:00.000-05:00

• Problematizes the notion of “virtual communities,” defending instead the position that digital communication is a participatory genre.
• Genre: purpose of the communication, regularities of form and substance, and the institutional, social, and technological forces which underlie those regularities.
• What is unique to online communication is its highly participative and rapidly evolving nature.
• Community:
o Membership: Can be open or closed, links people together based on commonalities.
o Relationships: A community is partially overlapping networks of relationships- some strong, some weak, some
nonexistent.
o Commitment and reciprocity.
o Shared values and practices.
o Collective goods.
o Duration: Expected to have a long existence.
• What does seem of importance is the creation of a shared informational artifact that is brought about through virtual discourse- whether or not personal relationships are formed.
• Genres evolve over time through reciprocal interaction between institutionalized practices and individual human action- the Internet works to speed up this evolutionary process.
• Method: Restricted attention to about 6 conferences within the online community Café Utne.
• A linguistic analysis of the Cafe's conversations, in message board format, and the ways in which participants engage with one another, considering the dearth of social pressure to respond. This dearth is also compensated for through extensive jokes and wordplay.
• Properties of the discourse medium: sequentiality is preserved, all participants see the same thing, newcomers can read the whole conversation before they participate.

With the advent of this age of "egocasting", virtual discourse is increasingly tied to the personal profiles of participants, thus decreasing the need for introductory posts. What struck me as a particularly interesting point in this article was the discussion of how the discourse medium shapes participation. A quick glance at a message board thread will supply the user with an arsenal of information needed to assess the conversational rhythm, the audience, the content and the length of the average response. There is a considerable lack of social pressure to engage in the discourse itself- a marked difference from face-to-face interactions. "Lurking", in 'net geek terminology, is the common practice of following virtual conversations without actually participating. Lurking is acceptable in the virtual realm because it goes entirely undetected- however, in the physical realm such a practice would be labeled as spying or eavesdropping.

This article is quite dated (1997), and centered on old-school message board communities. Where and how does group discourse occur in the communities I am exploring?

1. Myspace: 22 general forums. Each poster's profile icon appears next to their username, age, location and gender. Respondants can quote a previous post, or simply reply to it. If message boards are too lifeless, a user also has the option of visiting chat rooms designated for each forum.

2. Facebook: Users can post publicly visible messages for groups they are members of, events they are interested in, posted photos and shared items, as well as "notes" (Facebook blogs) and individual profiles. However, they are not traditional message boards, but rather time-stamped, individual comments that are centered more on the group/event/photo/item/person in question, rather than a coherent "conversation".

3. Tribe: Each Tribe has as its focal point a traditional message board, but membership is necessary in order to post. Many Tribes have open membership, while some tribes require permission from the tribe administrator in order to join.

Research Proposal

2007-03-03T18:46:00.000-05:00

Introduction
In the past 20 years, the Internet has become increasingly populated by a variety of new sorts of communities and forms of communication. This phenomenon has resulted in the formation of groups of dispersed peoples coming together on the basis of common interests, agendas, and the exchange of information. Through participant-observation, case study, textual/linguistic analysis, and interview methods, I will be examining the experiences of those involved in these communities, including my own involvement. In particular, I am interested in how these communities define themselves, if they are indeed communities (or something else altogether), and how individuals represent their identities and exhibit social and cultural capital within the virtual arena coined “cyberspace”. Furthermore, I am drawn to investigate the implications of online communities for contextualized identities, as well as the influence of cultural and linguistic differences in online interactions.

Background
Virtual communities are represented in myriad ways, and I plan to make the following my main sites of research: online social networking sites, in particular MySpace, the Facebook, and Tribe.net, and online blogging communities such as LiveJournal and Blogspot. I am seeking to explore these communities as cultural products, enriched through new and underresearched communication practices and identity representations. However, the advent of social networking sites such as MySpace and Facebook, as well as new social media (such as photo- and video-sharing tools) has resulted in a mainstreaming of virtual community membership that is increasingly tied to daily life. This is further complicated by the ever-increasing visibility of corporations and consumerism in popular sites, particularly MySpace. The sociocultural impact of these technologies on everyday life will be examined, as well as the blurred line between functional and social uses of Internet communities. Furthermore, how does access to these social technologies, and the status symbols conveyed by their possession, contribute to social and cultural capital? While popular conceptions and trends concerning online communities will be explored, I am particularly interested in the ways in which marginal groups are formed and sustained online, and how status is construed.
The development of online social networking has allowed for the creation of virtual communities that transcend spatial and physical limitations, often in creative and uninhibited ways. How do virtual environments allow for these types of spontaneous community creation? Victor Turner discussed how the flexibility and mobility of modern industrial culture increases the chances for spontaneous community formation that can occur “both in and out of time”. In this state of liminality, then, people are freed from their ordinary social roles, allowing for new and emergent states of knowing and being known. How others negotiate this freedom from physical markers of identity is a key area of my research. Turner’s notions of liminality in the context of Internet communities are to be complicated by the tendency to archive social information, as exhibited through the popularization of visual media and blogging in the online communities I will be investigating.
Some studies have shown that Internet use is positively correlated with feelings of social alienation (Kim & Kim; Wellman et al.). Howard Rheingold, who coined the term “virtual community” in 1993, sought to debunk the critique that virtual communities are alienating and superficial through a discussion of the merits of both strong and weak social ties in the formation of identity and knowledge. While strong familial and friendship relationships are important for emotional support and self-identity, a network of more superficial relationships serves to increase one’s social capital and capacity to get things done. A study by Wellman and Haythornthwaite found that those who were active offline were also more active online, further contesting the hypothesis that Internet use has a causal relationship to introversion and social alienation. I seek to complicate this issue through exploring the ways in which virtual communities are changing the nature of communication in everyday life, granting new forms of agency to the individual user at the expense of publicizing social information.
Mobile communication as a modern phenomenon extends beyond the Internet. In a collection of essays titled Perpetual Contact: Mobile Communication, Private Talk, Public Performance, Kenneth Gergen discussed the “challenge of absent presence” in the context of new mobile communication technologies. He emphasized the power of monologic technologies that provide information but cannot be directly spoken with. I seek to understand this problem through investigation into the role of the Internet in providing new ways for users to engage in dialogue about information. How has technology affected the ways in which people understand time and their ability to control (or be rendered powerless in the face of) the consumption of information? Much of my past research has reflected a desire of individuals for creating and controlling “safe spaces” and personal niches within the virtual arena, thus weeding out irrelevant information. It is evident that deeper investigation into the psychological, social and cultural effects of modern social technologies is warranted, given the problematic discourse that arises from these phenomena.

Method
Multiple forms of ethnography will be explored in this research. Throughout the course of the next year, I will be immersing myself in the online communities previously mentioned, while also recording and engaging with the everyday discourse concerning virtual communication. In exploring the immensely popular social networking site MySpace, a case study analysis of an informant deeply absorbed in the community will illuminate the complex emotional nature of mediated communication as one individual’s foundation of social interaction. This informant has engaged with MySpace as a primary mode of social interaction for the past five years, and can thus provide insight into the evolution of virtual communication.
With regard to the Facebook, I will be exploring its social impact on the Wesleyan community through in-depth, face-to-face interviews and participant-observation, allowing me to also analyze the role this site plays in community gossip and group affiliation. As one interviewee described, “you don’t exist if you’re not on the Facebook”. I seek to understand the Facebook through the ways in which people attach particular values to various qualities pertinent to individual and group identities, ways of communicating, and the myriad ways in which Facebook users project their own identities through the use of irony, playfulness, and the flaunting of cultural capital.
Tribe.net is a fascinating setting for exploring the globalizing nature of online social networks. Thus far, I have befriended a dozen individuals from across the globe: Romania, Morocco, Brazil, and Spain (to name a few). How do individuals from so many different cultures find common ground through computer-mediated communication? Research by R.D. Laing points out the fact that the United States constitutes over 50% of the Internet user population. How is virtual communication conceptualized in other cultures? Another point of interest is the concept of neo-tribalism prevalent amongst Tribe members. As a response to the perceived “society of strangers” propagated by modern industrial societies, some believe that it is necessary to establish a global network of connected tribes that interact cooperatively, and see Tribe.net as one means of establishing a “neo-tribal” society. Participant observation, e-mail correspondence, and online interviews will be my primary methods of inquiry, as well as promoting dialogue on group message boards.
Online diary communities will be textually analyzed, and it is here that I seek to further engage with issues of language and self-presentation. Motivations for publicizing the private will be examined using both in-person and online interview methods. Also of interest is the nature of anonymity within the context of online diary communities, such as the Wesleyan Anonymous Confession Board, and how anonymous social gossip is interpreted and analyzed in everyday discourse. The allure of gossip obtained anonymously through the often concealed practice of Internet surveillance will be explored through in-person interviews with various members of the Wesleyan community.

Ethics
On a final note, the practice of online ethnography raises ethical issues that must be confronted in the process of my research. A common concern is the fact that some Internet users perceive some publically accessible spaces as private. Also of issue is the rapidly evolving nature of the Internet, which renders much of observed data transient. In confronting these issues, every effort will be made to protect the anonymity of participants through paraphrasing and pseudonyms. In some cases, such as data garnered through online diary sites, consent from the participant will be requested. With consideration to the transient nature of virtual discourse, this ethnographic study will be situated in time and with respect to changing conditions within the sites and as portrayed through popular media. I am seeking to tell the stories of and explore the issues and concerns raised by my research participants. Above all, the autonomy of the individuals portrayed in this ethnography will be acknowledged with empathy and care.