Sussing Out the Issue of Pro Self-Harm Websites

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

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.

Arranged-Marriages Online, Social Network-Style

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

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

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.

Emergence for an Update

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!

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

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

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

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?


---

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.

Full Circle? From the Lumiere Brothers to YouTube

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.

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

“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.

---

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...

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

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

---

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.