Monday 22 October 2012

The management of one’s public/private personae in relation to its privacy implications

In today's world it seems a fruitless cogitation to create a stark contrast between our public persona and our private persona in relation to its privacy implications. If surveillance is an issue to any member of a community, online or otherwise, one can simply choose to avoid it (or at least try to, as I will discuss later in this post). Undoubtedly, certain surveillance features  are unavoidable. Increasingly, firms are collecting information from clientele and using it for means other than its original intended use. The fact remains, however, that we enter into online communities, and in some cases real, physical communities, at our own prerogative.

As I touched on in my previous blog post, whether or not we change ourselves for these online environments, we can never be completely different than our true selves when delving into them. I brought up the prospect of using a spectrum to determine how much one chooses to divulge (and how much of that information is true) about them self in an online community. This spectrum is even more imperative when discussing these matters in relation to a society of constant surveillance. As David Lyon suggests, the gathering and processing of personal data is vital to contemporary living; unavoidable. If increased social surveillance is undesirable to certain members of society, they will have to choose to avoid the communities.

As the convergence into a more technologically ubiquitous society continues, choices about avoiding communities become more difficult. Innate to the human psyche is the unyielding desire to belong to such communities. As one's friends and family converge into an increasing number of both online and physical communities, issues about constant surveillance often disappear. Sherry Turkle writes and speaks candidly about the contemporary problem surrounding an endemic disassociation from society. The concept of being "alone together" reinforces innate desires within us for mere connection, sacrificing conversation in the process. If surveillance was truly a concern to a large proportion of the population, such flight from conversation would not exist.

Perhaps the emergence of a surveillance society seems unimportant to today's youth because they simply know no different. The issue seems to be with volunteering our personal information in the midst of such a surveillance society. Anders Albrechtslund propositions that volunteering information, whether surveilled or not, can create a sense of empowerment in an individual. Such a suggestion purports either indifference or ignorance in the face of surveillance. Lyon put forth the idea that the Orwellian thought of actuarial principles taking over from ethical principles is becoming increasingly evident in modern society. However, Albrechtslund believes that despite the routine, systematic and purposeful surveillance of society, surveillance can be subjectivity building and even playful in practice. A growing indifference to surveillance among those who participate in communities leads me to believe that both are correct: amidst an increase in contemporary surveillance, most people either don't care about volunteering their information or just don't realize what they are doing (the valorization of surveillance is another issue analyzed well by N.S. Cohen here).

A wonderful example of why withholding information from certain public avenues might be beneficial to those of us involved in such online communities is put forth my a classmate of mine in this blog post. As university students the prospect of our extra-curricular activities (a necessary euphemism indeed) being made public is a choice that sometimes is even taken out of our control. With friends, families, and coworkers all involved in online communities certain things we do, whether or not we are directly involved as well, will inevitably be made public, and in turn surveilled for purposes we do not desire.

Ultimately, the tenets of democratic, capitalist society are deeply ingrained in the theory of freedom; thus, we have the choice of how much of our information we are willing to disclose in online communities which we have limited control over. However, it is becoming an increased portion of reality that in the midst of such a surveillance society the management of our personae can be taken out of our own hands. Adapt or die, I guess.

Wednesday 17 October 2012

Is the presentation of self and the online persona the same?

The seemingly exponential growth of social network sites over the past decade can be explained through fundamental neoclassical economics; that is, a significant growth in demand. Does this substantial demand reflect a desire to connect and converse with ones "friends" or is it part of a larger scope of contemporary projection of multiple personae on the Internet? The presentation of self and the online personae cannot be exactly the same, nor can they be exactly different. The plausibly of both indicates that we must introduce a spectrum to the argument.

A common difference among one's presentation of self and their online persona is the prospect of choosing one's interactions and what one shares to the world. Along the spectrum we make choices. Social networks are the quintessential example of such choices; we decide what information about ourselves to display; we decide how we interact with others; and we decide how to best utilize all other aspects of the sites. We don't have to include details we do not desire to divulge; we can even blatantly lie. However, to suggest this changes one into a different person seems too mystical an idea.

A healthy balance between ourselves and our online personae can contribute constructively and reflectively to our development as heteronomous beings, separate from technology.

Tuesday 2 October 2012

Technological Empowerment: A Political Problem?

How can one not be empowered by technology? To suggest otherwise seems like such an ugly, elitist paradigm. Now, I do not have the scope or desire to deeply analyze such a dense subject. However, as university students just look at the almost limitless access to information and interactivity that our technological resources grant us. The contemporary question surrounding technological empowerment is not whether or not it exists. The question is: why don't more people have access to it?

Barbrook and Cameron elaborate on this concept when they discuss the development of a stratification between those who are "info rich" and those who are "info poor". They also suggest that the future of technological improvement will be an aggregation of efforts of state intervention and a "do it yourself culture". The combination of government function and free market ideals seems quintessential in the development of a more socially collective digital future.

Empowerment seems to be a product of both. In a July blog post, Matthew Yglesias condemns the Internet as a "cesspool of government intervention". However, he does acknowledge that the creation and maintenance of the Internet would be difficult without collective intervention. It seems that the government's control over technology is slowly fading in the wake of technological monopolist champions like Google and Microsoft.

Moving forward, even more private companies look to empower the masses through technological development. Square, a company led by Twitter co-founder Jack Dorsey, looks to change how we pay for everything. In a recent blog post, Farhad Manjoo proclaims Square as the technology industry's next great company. I strongly recommend reading more about the company. They seem to have the potential to significantly increase the number of economic transactions. Creating vast amounts of economic demand is an exciting prospect for the industry and for the majority of people.

It seems that Barbrook and Cameron were right when they laid out the shape of the digital future with two basic criteria:

  • reject any form of social apartheid; and
  • celebrate the creative powers of the digital artisans