Tag Archives: identity

Picturesque selves

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This is brilliant. Identity online is multifaceted, and the explosion in popularity of Instagram and Pinterest is in part about performing single facets of identity, mythologising ourselves through imagery.

Instead of thinking of social media as a clear window into the selves and lives of its users, perhaps we should view the Web as being more like a painting.

This is why Facebook’s desire to own our identities online is fundamentally flawed; our Facebook identities are not who we are, and they are too large and cumbersome and singular to represent us all the time. Google+ has the same problem, of course. Frictionless sharing introduces an uncomfortable authenticity – Facebook identities thus far have been carefully and deliberately constructed, and allowing automatically shared content to accrete into an identity is a different process, a more honest and haphazard one, that for many may spoil their work.

As we do offline, our self-presentations online are always creative, playful, and thoroughly mediated by the logic of social-media documentation.

Pinterest and Instagram are built around these playful, creative impulses to invent ourselves. Twitter remains abstract enough to encourage it too, though in textual rather than visual form. Facebook and Google identities are such large constructions that they become restrictive – you can’t experiment in the way you can with other platforms because of the weight of associations and of history – and they’re not constructed in a vacuum. They rely on interactions with friends for legitimacy – but you can’t jointly create one the way you can a Tumblr or a Pinterest board. Group identities don’t quite work. Individual identities are too heavy to play with properly. But Pinterest and Instagram and Tumblr are online scrapbooks – visual, associative, picturesque – and are just the right formats for liminal experimentation with self-construction. Creative and lightweight.

What do we do instead of reading the paper?

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For news organisations, especially ones rooted in print, stories have totally changed since the advent of the internet. I don’t just mean our stories, I mean the ones our readers put together internally without noticing it, about what they do and see, constructing the assorted stuff and fluff of the day into a nice neat narrative which contains a sensible answer to the question: What did you do today?

It used to be that “reading the paper” was a single activity, physically and mentally, bounded by the single physical experience of picking up a newspaper and then, well, reading it. Not all of it, probably. Not even necessarily very much of it. Not everyone starts in the same place or cares about the same articles. But even if you read completely different bits of completely different newspapers to everyone else in your office, or even if you just looked at page 3 and the punny headlines and then called it a day, you still called it “reading the paper”. And that’s how it turns up in the story of your day. (What have you done at work so far? Not much, just read the paper and answered some calls.)

It also used to be bounded by the covers of the paper, not by the subjects you pick within it. Which paper do you read? Your identity is to some extent bound up in that brand choice, in the UK at least – people have made good satire about this, and there’s a wider point. Your newspaper said something about you. It featured in the story you told yourself about yourself, as well as the one you told other people. Reading the paper isn’t just learning about the news or the sport or the arts coverage; it’s also an element of your identity, a piece of your personal puzzle. A Guardian reader is not the same thing as a Daily Mail reader. Most people only get one.

Except that’s all gone out the window, now. The Mail Online has god-knows-how-many million readers; the Guardian has a smaller but still reasonably mind-bending number. Both numbers are too big to imagine and you have to resort to comparisons like the population of London. And of course those audiences overlap. They’re both much bigger online than in print, and they both require much smaller commitments in terms of reading – a single article, not a whole paper (whatever a whole paper used to mean, anyway). But also, and this is important, because reading one or two or twenty articles from a single news source doesn’t make me a “reader” in the way that it would if I “read” the paper. Not in the story I tell myself about myself, and not in the story I tell other people.

Which wouldn’t be so hard to manage, if it wasn’t for the first problem. Because actually it’s really easy to miss that you read an article from a newspaper, if what you’re doing is browsing the net or chatting on Facebook or catching up on Twitter. You click a link from the thing you’re doing, you read the link, you click “back”, you carry on. You can do that dozens of times, clicking all over the place, and still it doesn’t turn up in your story of the day as “reading the news”. What are you doing? Just checking Facebook. Or wherever.

Apps take you back to that activity of reading the paper, reading the news, within the nice neat cozy boundaries of a virtual cover even if not a real one. They require certain physical activity, too. It took a while for that to click with me, but I think I get now why print people are comfortable in app space.

But people that actually go to the front pages of news sites online are pretty few and far between, compared to the numbers that just turn up on article pages when they’re in the middle of doing other stuff. So obviously that raises huge issues about making sure that every article page is a good front page, a good gateway into your site, good enough to maybe persuade a couple of those people not to click “back” but to stick around and change what they’re doing. But also it raises issues about the visibility of what news organisations are doing. Because if your readers don’t consciously realise they’re your readers, that has to change the way your brand works.

If you don’t want to talk to people, turn your comments off

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Advance warning: long post is long, and opinionated. Please, if you disagree, help me improve my thinking on this subject. And if you have more good examples or resources to share, please do.

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News websites have a problem.

Well, OK, they have a lot of problems. The one I want to talk about is the comments. Generally, the standard of discourse on news websites is pretty low. It’s become almost an industry standard to have all manner of unpleasantness below the line on news stories.

Really, this isn’t limited to news comments. All over the web, people are discovering a new ability to speak without constraints, with far fewer consequences than speech acts offline, and to explore and colonise new spaces in which to converse.

Continue reading →

Facebook: Sim Social

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Facebook is a simulation game.

Hear me out. This is the culmination of quite a long period of mashing obscure concepts into my brain and seeing what sticks. If it doesn’t make sense, please rip it apart in the comments.

Sim Social is a massive multi-user dungeon (MUD) about building an identity, which you do by making “friends”, “sharing” digital artefacts (photos, videos, links, text), and “liking” things – objects, concepts, individuals, brands, the aforementioned digital artefacts. It’s played in real time with real people, and the level to which you decide to play yourself or a character is entirely up to you.

It functions, in a way, like old-school text adventure games. At a basic level, text games let the player use verb noun combinations – “get sword”, “kill snake”, “drink potion” – to act on the game world and progress the game. The verbs involved tend to be very limited and to have strictly defined fields of action. So for instance “get” is a one-time-only action which only works on a particular class of object. It changes the status of that object from being in the game world to being in the player’s inventory, and it opens up the possibility of further actions – “get sword” leads to “use sword”, or in slightly more sophisticated games, “kill snake with sword”.

“Get sword” and “friend Mary” function in fascinatingly similar ways. From your perspective, “Mary” is lying around in the game space – you might come across her through both interacting with certain things (like being in the same room of the MUD at the same time) or you might go into the game specifically looking for “Mary” because you know that she’s there and you want her to be part of your experience on Sim Social. So you find her, and you friend her, and now she’s in your inventory and you can do other things with her, like tag her in photos or get access to her status updates.

This is not to imply, of course, that people are things. But the way Facebook’s interaction is set up – the rules it imposes on the simulation – does imply certain things about the game world.

That’s not a new thought. Ian Bogost talks about the procedural rhetoric of video games – the explicit or implicit arguments that games make about how something works, simply by modelling processes. And George Lakoff, in his work on conceptual metaphor, argued that the metaphors we use define the potential field of action. The language used to discuss something defines how we think and talk about it.

So Facebook (as a text) argues, increasingly with the Like button takeover of Share functions, that if I “like” or “recommend” something (one-directional relationships, indistinguishable from each other, in which ambiguity cannot be expressed) then I must also want to “share” it. And, with the new comment plugin, it gives site owners the opportunity to argue that if I comment on their work I must also “share” it with all my “friends”; that I must be non-anonymous; that I must want to be notified of responses.

By casting a certain interaction in the metaphorical field of “friendship”, and by modelling the processes of “being friends” in a certain way, Facebook (as a game, as a text) makes an argument about socialisation and about relationships in the real world. So does Twitter. So do most social apps.

Facebook, in particular, lays claim to metaphors of relationship, interest and appreciation through the verbs it uses to describe and interact within the game world; it makes wider arguments about identity and privacy too. It simulates building relationships on a deeper level than SimCity simulates city-building, sure, but both exist on a continuum where complex social processes are modelled with certain assumptions built in.

Mark Sample talks about close-reading SimCity, looking at the rhetoric of its models, and unpacking the underlying assumptions behind the simplistic assertion that tax increases cause crime. I’d like to do that with Facebook, if the code was more open, but there are plenty of open assumptions to unpack – Is “liking” something the same thing as “recommending” it? What’s a “friend”? Can identities fluctuate? Facebook has an opinion on these things.

And a closing, background thought is something half-remembered from Shelly Turkle’s Simulation and its Discontents, which is referred to by Play the Past here:

Sherry Turkle tells us about a 13 year old SimCity player who told her about the “Top Ten Rules of SimCity.” One of those rules was that “raising taxes leads to riots.” Now, if the adolescent had simply understood this as a rule in the model, it would be fine, but Turkle insists that the adolescent did not understand that the simulation was a simplification. Turkle claims that this adolescent had uncritically extrapolated a set of rules she used to understand society from SimCity. The claim is that the 13 year old did not understand the game as a model or a toy but instead saw it as a kind of direct representation of the world. In a world increasingly dependent on simulation as basis of knowledge it is important for us to begin to become literate.